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SERMONS 


BY  THE 


jREYERENJE)  GEOjRGE  BUIST^  JD)«  B. 

MINISTER  OF  THE  PRESBYTERIAN  CHURCH 
AND  PRESIDENT  OF  THE  COLLEGE 


CHARLESTON,  SOUTH-CAROLINA 


[N  TWO  VOLUMT.S. 


VOL.  II. 


,YEW-YORK. 

PRINTED  FOR  E.  SARGEANT,  OPrOSITE  TRINIl Y  CHVIU  H. 

Jhj  J),  a^  G.  Bruce. 

)809, 


CONTENTS 


OF  VOLUME  n. 


SERMON  I. 

On  the  extraordinaiy  perfections  of  Christ  as  a  teacher. 
John,  chap.  7,  verse  A6....jyev€r  man  s^iake  like  this  many       1 

SERMON  II. 

The  state  of  humility,  in  wliich  Christ  appeared  on  earth, 
perfectly  fitted  to  the  discharge  of  his  duties  as  a  me- 
diator, and  a  source  of  comfort  and  joy  to  his  discipies. 

Mattliew,  chap.  13,  verse  55,  56..../*  not  this  the  carfien- 
ter*s  son  ?  Is  not  his  mother  called  Mary  ?  And  his 
brethren  James^  and  J^ses,  and  Simon^  and  Judas  ?  And 
his  sisters^  are  they  not  all  with  us  ?  Whence  then 
hath  this  man  all  these  things  ?  And  they  were  offended 
in  him^ IT 

SERMON  III.— PART  I. 

The  character  of  Christ  considered  under  the  allegory 
of  a  shepherd  ;  his  pastoM  care  to  embrace  and  gather 
in  all  nations  to  his  fold. 

John,  chap.  10,  verse  16 4nd  other  sheep,  I  have  which 

are  not  of  this  fold  ;  them  also  I  must  brings  and  they 
shall  hear  my  voice  ;  and  there  shall  be  one  fold  and 
ene  shepherdj 34 


iv  CONTENTS. 

SERMON  IV.— PART  II. 

The  same  subject  continued, 51 

SERMON  v.— PART  I. 

On  the  holy  sacrament  of  the  Lord's  supper. 
Luke,  chap.  22,  verse  \5....With  desire  I  have  desired  to 
eat  this  passover  with  you.,  before  I  suffer^     ,     ...     69 

SERMON  VL—PART  II. 

On  the  holy  sacrament  of  the  Lord's  supper. 
Luke,  chap.  22,  verse  \5....With  desire  I  have  desired  to 
eat  this  jiassoverivithyouy  before  I  suffer^     ....    90 

SERMON  VII. 

On  charity :  the  obligations,  sanctions  and  tnotives  to  the 

discharge  of  its  numerous  duties. 
1  Corin.  chap.  14,  verse  L...i^o//ow«/irer  c/zanVy,     .     .       n^ 

SERMON  VIII. 

On  meekness:  its  nature  and  great  excellence  in  the 

sight  of  God, 
Psalm  25,  verse  9.,.,Thejneek  will  he  guide  in  judgment ; 

and  the  meek  will  he  teach  his  ivay., 137 

SERMON  IX. 

On  the  character  of  the  saints ;  the  providence  and  fa- 
vour of  God  peculiarly  exercised  towards  them  in  the 
hour  of  death. 

Psalm  116,  verse  \6.„.Precious  in  the  sight  of  the  Lord 

i^  the  death  of  his  saints,     »     . 163- 


CONTENTS.  1^ 

SERMON  X. 

The  goodjiess  and  power  of  Christ,  manifested  by  hi5> 
works  on  earth,  conclusive  proofs  of  his  divine  nature. 

John,  chap.  9,  verse  32.... Since  the  ivorld  began  was  it 
not  heard  that  any  man  aliened  the  eyes  of  one  that  was 
born  blind^ 178 

SERMON  XI. 

On  the  duty  of  holding  the  righteous  in  remembrance, 
and  the  important  advantages  derived  from  the  recol- 
lection of  their  virtues. 

Psalm  122,  verse  6. ...The  righteous  shall  be  in  everlas- 
ting  reme?nbrance-, 194 

SERMON  XII. 

On  tlie  caution  necessary  to  be  observed  in  our  censure 

of  others. 
Matthew,  chap.  7,  verse   \.... Judge  not^  that  ye  be  Jiot 

judged, 220 

SERMON  XIII.— PART  I. 

On  the  divine  origin  of  the  Christian  religion. 

Acts,  chap.  5,  verse  38,  o9.... Refrain  from  these  ?nen, 
and  let  them  alone  ;  for  if  this  council,  or  this  work  be 
of  men,  it  will  come  to  nought.  But  if  it  be  of  God, 
ye  cannot  overthrow  it ;  lest  hazily  ye  be  found  even  to 
fight  against  God, 337 

SERMON  XIV.— PART  II. 

On  the  divine  origin  of  the  Christian  religioir. 


vl  CONTENTS. 

Refrain  from  these  men,  and  let  them  alone  if  or  if  this 
council',  or  this  luork  be  ofmen^it  will  come  to  nought. 
But  if  it  be  God,  ye  cannot  overth'onait ;  lest  haply  ye 
be  found  even  tofght  against  God, 355 

SERMON  XV. 
On  duelling. 

Putuji  again  thy  snuord  into  his  place  ;  for  all  they  who 
take  the  sword  shall  perish  with  the  sword,     .     .     .     273 

MORNING  AND  EVENING  PRAYERS 

Used  at  the  Orphan-House,  Charleston,  S.  C.  composed 
by  the  Rev.  Dr.  Buist,  for  the  use  of  the  orphans  in 
that  institution,     ..,,...     =     ....       317 


SERMON  I. 


On  the  extraordinary  perfections  of  Christ  as  a 
teacher. 


John,  Chap.  7,  Verse  46. 
"  Never  man  spake  like  this  man." 

Jesus  Christ  is,  in  every  respect,  the  most 
wonderful  personage  that  ever  appeared  upon 
the  theatre  of  the  world.    The  personal  gran- 
deur of  his  character,  the  Innocence  of  his 
life,  the  noble  generosity  of  his  actions,  the  se- 
verity of  his  sufferings,  the  sublimity  and  wis- 
dom of  his  discourses  and  instructions,  taken 
either  separately  or  in  connection,  have  never 
been  equalled  In  the  history  of  mankind.      In 
him  we  behold  the  Deity  made  flesh  and  dwel- 
ling among  men.   In  him  we  see  a  man,  holy, 
harmless,    undcfiled,  and  separate  from    sin- 
ners.    In  him  we  admire  a  great  philanthro- 
pist continually  going  about  doing  good.     In 

VOL.  II.  B 


2  SERMON  I, 

him  we  see  a  martyr  suffering  in  the  best  of 
causes  and  with  unexampled  fortitude  and  re- 
signation. In  him  we  Usten  to  a  great  teach- 
er speaking  as  never  man  spake — declaring 
truths  of  infinite  importance,  in  a  manner  the 
most  admirably  adapted  to  the  understanding 
of  his  hearers,  with  infinite  wisdom  and  irre- 
sistible persuasion. 

Such  a  bright  constellation  of  excellencies 
dazzles  the  sight,  and  can  only  be  viewed 
separately  and  in  detail.  The  text,  (which  is 
not  the  language  of  encomium,  or  the  pane- 
gyric of  a  friend,  but  the  confession  of  his 
enemies,  extorted  by  the  irresistible  force  of 
truth,)  leads  us  to  rnnslder  him  as  a  publick 
teacher,  and  to  point  out  his  great  superiority, 
not  only  to  the  philosophers  and  orators  of 
ancient  heathenism,  but  also  to  all  the  former 
messengers  and  prophets  of  the  Most  High. 
And  the  truth  of  the  assertion  of  the  oflficers 
in  the  text  will  fully  appear,  if  we  consider 
the  ijiatier,  the  maimer,  and  the  effect  of  out 
Saviour's  preachings,  and  shew  that  never  man 
spake  truths  of  such  importance — never  man 
spake  in  such  a  manner — never  man  spake 
with  such  authoritr/  and  power. 

These  three  things  constitute  the  excellence 


SERMON  I.  3 

of  every  discourse  :  that  the  matter  be  im- 
portant and  worthy  of  attention ;  that  the 
manner  be  interesting,  well  adapted  to  the 
subject,  and  suited  to  the  hearers — and  lastly, 
that  the  intended  effect  may  be  produced,  and 
a  due  impression  made  on  the  audience. 

I.  The  matter  of  our  Saviour's  discourses  is 
superiour  to  that  of  any  other  teacher  either 
heathen  or  Jew  ;  for  none  of  them  ever  de- 
clared truths  of  such  infinite  importance  to  the 
world. 

The  subject  matter  of  our  Saviour's  dis- 
courses comprehends  either  such  things  as  had 
been  handled  by  former  teachers,  or  such 
things  as  wtre  allu^cthcr  new,  and  of  which 
the  world  are  indebted  to  him  for  the  discov- 
ery. Many  things  indeed  had  engaged  the 
attention  of  former  teachers,  which  were  alto- 
gether below  his  notice,  which  were  too  tri- 
fling to  consume  one  moment  of  his  precious 
time.  For  this  purpose  came  he  into  the 
world,  ''  that  he  might  bear  witness  unto  the 
^*  truth," — not  to  indulge  in  the  false  glosses  and 
absurd  commentaries  of  the  scribes  and  pha- 
risees,  the  quibbles  of  the  sophist,  the  vain 
conceits  of  the  philosopher,  the  profane  bab- 
blings and  oppositions  of  science  falsely  so 


4  SERMON  I. 

called.  The  most  finished  compositions  of 
ancient  times  treat  of  subjects  comparatively 
mean  and  insignificant :  the  rise  and  fall  of 
states  and  empires,  the  debates  of  a  faction,  the 
petty  interests  and  competitions  of  the  present 
life.  Jesus  came  with  a  message  of  infinitely 
greater  extent  and  importance.  He  was  in 
truth  theoratour  of  the  human  race — his  dis- 
courses were  big  with  the  fate  of  all  mankmd. 
He  performed  a  work  and  declared  truths 
which  were  devised  before  the  foundations  of 
the  earth  were  laid,  and  which  reached  into  the 
remotest  ages  of  eternity.  The  ancient  phi- 
losophers and  oratours  had  chiefly  in  view  the 
display  of  then  own  ulents,  or  of  the  powers 
of  their  art.  Jesus  sought  only  to  deliver 
truths  useful  and  instructive  to  his  hearers. 
Their  lectures  were  employed  in  inquiring 
into  the  origin  of  all  things,  in  describing  the 
courses  of  the  planets,  the  laws  of  the  material 
world,  the  properties  of  an  animal  or  a  plant. 
Such  barren  speculations  were  foreign  to  the 
design  of  our  Saviour*s  mission — he  had  a 
grander  and  more  profitable  object  in  view, 
even  to  make  men  wise  unto  salvation,  to 
teach  them  to  be  pious  and  virtuous  and 
happy. 


SERMON  I.  5 

Even  where  he  happened  to  tread  in  the  same 
path  with  others,  he  improved  so  much  upon 
his  predecessors  that  he  is  justly  entitled  to  the 
praise  of  an  original.  The  existence  and  attri- 
butes of  God,  for  instance,  had  been  previously 
discussed  by  the  Heathen  philosophers  and  the 
Jewish  lawgiver.  But  none  of  ihem  spake 
on  this  subject  like  Jesus  of  Nazaretb.  The 
polytheism  of  the  ancients ;  the  imperfections 
and  even  shocking  vices  which  they  ascribed 
to  their  imaginary  deities,  make  them  unwor- 
thy of  comparison.  The  errours  of  the  heathen 
indeed,  were  excluded  from  the  Jewish  sys- 
tem. Moses  taught  expressly  the  unity  of 
God,  "  Hear  now,  O  Israel,  the  Lord  your 
^^  God  is  one  Lord."  But  the  ritual  service 
which  he  prescribed,  represented  the  Deity 
rather  in  a  corporeal  light  ;  the  severity  of  his 
laws  obscured  the  Divine  benignity ;  the  terrour 
accompanying  their  delivery  inspired  fear  ra- 
ther than  hope.  How  just  and  sublime  were 
the  words  of  Jesus  on  this  subject.  **  God  is 
**  a  spirit,  and  they  that  worship  him  must 
*'  worship  him  in  spirit  and  in  truth.  He 
'*  maketh  his  sun  to  rise  on  the  evil  and  on  the 
^*  good,  and  sendeth  rain  on  the  just  and  on 
**  the  unjust.     God  so  loved  the  world  that  he 


6  SERMON  I. 

^'  crave  his  only  begotten  Son,  that  whosoever 
^*  believeth  on  him  might  not  perish  but  have 
"  everlasting  life." 

The  same  superiority  is  discernible  in  the 
moraUty  of  Jesus.  How  much  more  pure, 
perfect,  and  certain  than  the  vague  specula- 
tions of  the  heathen  moralists  ?  How  much 
more  extensive  and  universal  than  the  cere- 
monial system  of  the  Jews  ?  Above  all,  how 
much  more  powerful  motives  did  he  furnish 
for  the  discharge  of  the  duties  which  he  com- 
manded ? 

Thus  did  Jesus  improve  upon  every  subject 
which  he  handled  ;  thus  did  he  far  outstrip  all 
who  had  gone  before  him  in  what  related  to 
God,  to  morals,  and  to  a  future  life.  But  this 
is  not  all.  Many  doctrines  were  taught  by 
the  Saviour  of  the  world  which  no  ear  had  ever 
heard  and  no  human  heart  had  ever  conceived. 
Among  these  we  may  rank  the  doctrine  of  his 
own  divinity  ;  the  mystery  of  his  own  incar- 
nation and  assumption  of  our  nature  ;  his  ap- 
pearance in  a  world  overspread  with  misery 
and  vice,  to  proclaim  pardon  and  peace  in  this 
life,  and  everlasting  happiness  in  the  future, 
to  all  who  with  penitent  hearts  and  true  faith 
returned  unto  him ;  his  humiliation,  sufferings 


SERMON  I.  7 

and  death  In  our  room  ;  his  victory  over  death 
by  virtue  of  his  atoning  sacrifice,  and  lils  bring- 
ing life  and  immortaUty  to  light.  These  are 
the  great  things  of  which  Christ  spake  ;  these 
were  the  amazing  topicks  which  filled  his  dis- 
courses. Who  ever  uttered  such  things  ?  who 
ever  presumed  to  raise  their  thoughts  to  mys- 
teries so  grand  and  sublime  ?  Without  contro- 
versy great  and  unequalled  is  the  mystery  of 
godliness  :  God  was  manifest  in  the  flesh, 
justified  in  the  Spirit,  seen  of  Angels,  preached 
unto  the  Gentiles,  believed  on  in  the  world, 
received  up  into  glory. 

II.  The  manner  in  which  our  Saviour  spake 
was  equally  incomparable  with  the  matter  of 
which  he  treated.  Under  this  head,  I  do  not 
mean  to  assert  that  Jesus  was  a  most  consum- 
mate oratour  in  the  common  acceptation  of  the 
word  ;  that  he  was  a  perfect  master  of  the 
rules  of  art ;  and  that  he  knew  how  to  employ 
to  the  best  advantage  the  various  tropes  and 
figures  of  rhetorick.  Were  it  indeed  a  circum- 
stance of  much  importance,  or  in  which  there 
was  room  for  exultation,  it  would  be  easy  to 
shew  that  the  sacred  writings  afford  specimens 
altogether  unrivalled  in  every  species  of  com- 
position. 


8  SERMON  1. 

But  Jesus,  though  he  had  formed  the  mind 
of  man,  and  knew  every  human  art  and  science 
better  than  the  most  enhghtened  oratour  or  phi- 
losopher, yet  he  used  not  the  arts  of  eloquence 
and  the  flowers  of  hmguage  as  necessary  aids 
to  his  instruction.  He  spake  with  a  simphcity, 
gravity,  and  dignity  well  suited  to  the  character 
of  the  speaker,  to  the  nature  of  the  doctrines, 
and  to  the  capacity  of  his  hearers.  He  did 
not  deliver  his  doctrines,  at  once,  in  an  abstract, 
systematick  manner,  and  then  set  about  to  ex- 
plain, defend  and  support  them.  His  sublime 
system  was  not  delivered  in  the  gross,  but 
gradually  unfolded  in  proportion  to  the  state 
of  preparation  in  which  he  found  the  minds  of 
his  disciples  or  of  the  multitude.  His  sermons 
were  not  the  effect  of  previous  study,  but  arose 
from  the  incidents  and  occurrences  of  his  life* 
His  discourses  were  not  delivered  on  set  occa- 
sions, but  as  opportunity  offered,  and  no  oppor- 
tunity did  he  ever  neglect  of  instilling  know- 
ledge and  heavenly  wisdom  into  his  hearers. 
None  who  wished  to  hear  the  wisdom  of  Jesus 
were  ever  disappointed.  Many  who  came 
with  a  captious  intention,  and  from  motives  of 
curiosity,  went  away  edified  and  improved. 
No  particular  place  was  appointed  for  the  de- 


SERMON  I.  9 

livery  of  his  instructions.  He  lifted  up  his 
voice  in  the  temple  and  in  the  desert  ;  in  the 
city  and  in  the  field.  He  ever  sought  out  the 
lost  sheep  in  his  wanderings,  dragged  the 
wretched  from  his  miserable  haunt,  conversed 
with  publicans  and  sinners,  practised  every 
species  of  condescension  for  the  benefit  of 
mankind,  and  insinuated  himself  into  the 
good  opinion  of  all,  that,  happily,  some  might 
be  gained. 

The  method  which  our  Saviour  generally 
followed  in  his  instructions,  was  that  of  parable 
or  allegory  ;  in  which  the  speaker,  by  an  allu- 
sion to  sensible  objects,  or  by  some  natural 
story,  conveys  to  the  mind  of  the  hearer  moral 
and  spiritual  instruction.  This  was  a  method 
of  instruction  extremely  common  among  the 
oriental  nations,  and  it  was  attended  with  the 
peculiar  advantage  of  impressing  the  truth 
deeply  upon  the  mind,  and  of  facilitating  the 
recollection  of  it.  What  propriety,  beauty 
and  force  are  discernible  in  all  the  parables 
and  allegories  of  Jesus  !  No  writing,  ancient 
or  modern,  can  produce  any  thing  worthy  to 
be  compared  with  the  parable  of  the  sower  and 
his  seed  ;  the  allegory  of  the  marriage  supper  ; 
the  histories  of  the  prodigal  son  and  the  good 

VOL,  II.  c 


10  SERMON  L 

Samaritan.  With  Jesus  no  occurrence  of  life 
passed  away  unimproved  ;  there  was  no  sur- 
rounding object  that  did  not  afford  him  an 
occasion  of  uttering  something  to  instruct,  re- 
prove, comtori  or  encourage  his  hearers.  The 
lilies  of  the  field  which  grew  under  his  feet, 
and  the  birds  of  heaven  which  flew  over  his 
head,  led  him  to  remind  his  disciples  of  the 
paternal  care  and  protection  of  their  heavenly- 
Father.  The  barren  fig-tree  led  him  to  cau- 
tion his  disciples  against  the  neglect  and  abuse 
of  their  talents.  The  different  kinds  of  fruit, 
and  the  value  put  upon  ihem,  suggested  to 
his  mind  that  rule  of  equity  which  judges  every 
man  according  to  his  works.  When  present 
at  the  feast  of  the  passovcr,  he  took  occasion, 
from  the  objects  at  that  time  familiar  to  the 
people,  to  point  out  to  them  that  true  bread  of 
life,  and  that  living  w^ater,  of  which  whosoever 
eateth  and  drinketh  shall  never  hunger  or  thirst 
any  more.  The  sea-side,  which  he  often  fre- 
quented, and  the  former  employment  of  some 
of  his  disciples,  afforded  emblems,  extremely 
fit  and  proper,  for  representing  the  nature  of 
that  mission  on  which  they  were  sent.  The 
great  Increase  of  so  small  a  grain  as  mustard- 
seed,  suggested  the  rapid  advancement  of  his 


SERMON  I.  il 

kingdom  from  such  small  beginnings  as  the 
world  then  saw  before  them,  and  the  spreading 
of  his  doctrines  to  the  uttermost  ends  of  the 
earth. 

But  to  multiply  particular  instances  of  this 
mode  of  teaching,  would  be  endless.  I  shall 
only  add,  that,  it  is  infinitely  superiour  in 
beauty  and  effect  to  the  most  studied  refine- 
ment, and  the  most  scrupulous  observance  of 
rules.  A  comparison  will  render  this  perfectly 
obvious.  In  discoursing  of  a  particular  provi- 
dence, and  the  folly  of  anxiety  about  futurity, 
the  reasoner  of  this  world  would  thus  address 
his  hearers,  in  the  terms  of  art  and  according  to 
the  rules  of  logick  :  "  All  anxiety  about  futu- 
^'  rity  is  unnecessary  and  ill-founded.  A  wise, 
'*  omnipotent,  and  benevolent  being  will  not 
*'  forget  that  creature  to  which  he  has  been 
*'  pleased  to  give  existence,  or  refuse  an  incon- 
*^  siderable  favour,  after  he  has  conferred 
*'  others  so  important.  Is  it  not  obvious  that 
^'  the  animal  creation,  which  are  incapable  of 
**  foresight,  are  yet  provided  for  by  the  bounty 
*'  of  heaven  ;  and  that  many  vegetable  pro- 
''  ductions,  which  are  destitute  of  motion,  and 
*'  incapable  of  exertion,  are  yet  more  splen- 
'^  didly  adorned  than  the  most  lofty  monarchs  ? 


1^  SERMON  I. 

*^  If  such  care  is  taken  of  the  inferiour  crea- 
''  tures,  it  is  a  just  and  obvious  inference  that 
*'  a  wise  and  just  being,  who  values  every  thing 
*'  in  proportion  to  its  true  worth,  will  bestow 
"  much  more  attention  upon  the  first  of  his 
"  creatures  on  this  globe.'* 

All  this  is  very  fine  ;  but  it  requires  little 
skill  in  criticism,  indeed  it  requires  only  an 
unprejudiced  mmd,  to  perc^rive  its  great  inferi- 
ority, and  its  insipidity,  when  compared  w^ilh 
the  beautiful  discourse  of  Jesus  on  the  same 
subject :  '*  Therefore  I  say  unto  you,  take  no 
*^  thought  for  your  life,  what  ye  shall  eat  or 
'^  what  ye  shall  drink  ;  nor  yet  for  your  body, 
''  what  ye  shall  put  on.  Is  not  the  life  more 
*<  than  the  meat,  and  the  body  than  the  rai- 
"  ment  ?  Behold  the  fowls  of  the  air;  for  they 
'*  sow  not,  neither  do  they  reap,  nor  gather 
'^  into  barns ;  yet  your  heavenly  Father  feedeth 
<*  them  :  are  ye  not  much  better  than  they  I 
<'  Which  of  you  by  taking  thought  can  add 
''  one  cubit  unto  his  stature?  and  why  take 
'«  ye  thought  for  raiment  ?  Consider  the  lilies 
*'  of  the  field,  how  they  grow  ;  they  toil  not 
'*  neither  do  they  spin  ;  and  yet  I  say  unto 
''  you,  that  even  Solomon  in  all  his  glory  was 
''  not  arrayed  like  one  of  these.     Wherefore,. 


SERMON  I.  13 

*^  if  God  so  clothe  the  grass  of  the  field, 
*'  which  to  day  is,  and  to-morrow  is  cast  into 
*'  the  oven,  shall  he  not  much  more  clothe 
''  you,  Oye  of  little  faith."* 

III.  Thirdly.  Never  man  spake  with  such 
authority  and  power  as  Jesus  of  Nazareth, 
Former  teachers  advanced  what  they  taught 
with  much  uncertainty,  frequently  as  mere 
conjecture,  in  the  way  of  speculation,  and  for 
the  sake  of  debate ;  Jesus  taught  mankind  with- 
out any  degree  of  doubt  and  hesitation,  with  the 
air  of  one  who  knew  the  truth  of  what  he  said, 
and  who  was  perfectly  assured  of  all  that  he 
spake.  "  Verily,  verily  I  say  unto  thee,  we 
**  speak  that  we  do  know,  and  testify  that  we 
**  have  seen."  Former  messengers  merely 
delivered  what  they  had  received,  and  spoke 
as  coming  from  another.  Jesus  delivered  his 
doctrine  in  his  own  name,  and  supported  it  by 
his  own  authority.  I  say  unto  you  was  the 
form  in  which  he  introduced  his  precepts  and 
instructions.  • 

The  effect  of  his  preaching  corresponded 
with  the  power  and  energy  with  which  he 
spoke.     Nothing  could  resist  his  divine  elo- 

*  Matthew,  chap.  vi.  verse  25.  30. 


14  SERMON  I. 

quence.  His  friends  were  persuaded,  his 
enemies  were  confounded,  and  all  wondered 
at  the  gracious  words  which  proceeded  out  of 
his  mouth.  In  the  language  of  ancient  pro- 
phecy *'  he  made  the  crooked  places  straight, 
**  he  broke  in  pieces  the  gates  of  brass  and 
''  cut  in  sunder  the  bars  of  iron/'  Very- 
early  did  he  give  proofs  of  the  power  with 
which  he  spake ;  for  at  the  age  of  twelve 
years,  he  reasoned  with  the  doctors  in  the 
temple,  to  such  effect,  that  all  who  heard  him 
were  astonished  at  his  understanding  and 
answers.  The  first  discourse  which  he  de- 
livered to  the  world,  after  entering  upon  his 
publick  office,  was  no  less  effectual  than  sub- 
lime. **  It  came  to  pass,  we  are  told,  when 
**  Jesus  had  ended  these  sayings,  the  people 
^*  were  astonished  at  his  doctrine,  for  he 
"  taught  them  as  one  having  authority,  and 
**  not  as  the  scribes." 

It  was  the  same  energetick  eloquence  that 
confounded  the  officers  who  had  been  sent  to 
apprehend  Jesus,  and  drew  from  them  the 
confession  in  the  text,  ''  that  never  man 
**  spake  like  this  man."  Though  armed, 
and  invested  with  a  legal  commission  they 
shrunk  back  at  his  discourse,  and  were  afraid 


SERMON  I.  Id 

to  lay  hands  upon  him  or  to  do  liim  any 
harm.  A  word  or  a  look  from  him  produ- 
ced a  much  greater  effect  than  the  most  elo- 
quent discourses  from  the  tongue  of  another. 
This  we  can  only  account  for  from  the  inti- 
mate knowledge  which,  as  God,  he  had  of  the 
human  character.  He  knew  what  was  in 
man,  he  traced  the  silent  current  of  thought 
as  it  rose  in  the  mind  ;  he  saw  the  most 
secret  designs  of  those  with  whom  he  con- 
versed ;  he  was  intimately  acquainted  with 
the  workings  of  the  several  passions,  and  how 
they  were  to  be  moved  and  actuated.  And 
what  resistance,  do  we  imagine,  could  be 
made  to  a  speaker  who  had  the  hearts  of  all 
men  in  his  hands,  and  could  turn  them  whi- 
thersoever he  would  ?  What  effect,  indeed,  is 
still  produced  in  the  ordinary  preaching  of 
the  word,  when  Jesus  speaks  by  his  spirit  to 
the  hearts  and  consciences  of  men  ?  The 
gospel  then  becomes  a  two-edged  sword, 
sharp  and  piercing,  dividing  between  the 
joints  and  marrow,  reaching  to  the  thoughts 
and  intentions  of  the  heart. 

I  have  given  you  but  a  very  imperfect 
sketch  of  the  superiour  excellency  of  Jesus  as 
a   preacher.     But  enough  has    been  said  to 


16  SERMON  I. 

render  the  pious  and  well-disposed  grateful  to 
God,  who  has  favoured  the  world  with  so 
admirable  an  instructor.  Enough  has  been 
said  to  make  us  esteem  and  value  the  Christian 
system,  and  to  search  the  scriptures  which 
contain  the  words  of  eternal  life,  the  sublime 
doctrines  of  which  we  have  been  speaking. 
Enough  has  been  said  to  make  every  good 
man  reverence  and  obey  the  precepts  of  him, 
**  who  spoke  as  never  man  spake/' 


17 


SERMON  IL 


The  state  of  humility/,  in  which  Christ  appeared 
on  earthy  perfectly  fitted  to  the  discharge  of 
his  duties  as  a  mediator,  and  a  source  of 
comfort  and  joy  to  his  disciples. 


Matthew,  Chap.  xiii.  Verse  35,  56. 

^'*  Is  not  this  the  carpenter's  son  ?  Is  hot  his  mother  called 
Mary  ?  And  his  brethren  James,  and  Joses,  and  Simon,  and 
Judas  ?  And  his  sisters,  are  they  not  all  with  us  ?  Whence 
then  hath  this  man  all  these  tilings  ?  And  they  were  offen- 
ded in  him." 

A  PROPHET  is  not  without  honour,  save  in 
his  own  country.  Recollection  of  his  early 
life,  familiar  acquaintance  with  his  relations 
and  friends^  envy  at  his  success,  and  the  mean 
jealousy  of  those  around  him,  that  one  taken 
from  among  themselves  should  form  great 
pretensions  and  aspire  to  superiour  eminence, 
all  conspire  to  check  his  rising  greatness,  and 
to  rob  him  of  that  respect  to  which  his  merits 
might  seem  to  entitle  him.     In  no  instance 

Vol..  IT,  D 


18  SERMON  II. 

has  this  been  so  fully  verified  as  in  the  case  of 
our  Saviour.  Though  chosen  of  God  the 
chief  corner  stone,  yet  v^as  he  despised  and 
rejected  by  the  foolish  builders  of  this  world. 
His  neighbours  w^ere  offended  at  the  fame  of 
his  superiour  merit,  and  thought  that  it  did  not 
exist  because  they  could  not  account  for  it. 
The  great  and  proud  were  offended  at  the 
meanness  of  his  descent,  and  could  not  possi- 
bly condescend  to  receive  instruction  from  him 
whose  father  and  mother  and  brothers  and  sis- 
ters they  all  knew,  and  saw  occupying  the 
lowest  and  least  honourable  stations  in  life. — 
The  whole  Jewish  nation,  deluded  by  their 
mistaken  expectation  of  a  temporal  Saviour, 
were  offended  at  his  humble  appearance,  so 
destitute  of  pomp  and  show,  so  ill  calculated 
to  draw  the  attention  of  the  multitude^  or  gain 
adherents  by  means  of  authority  and  power. 
In  short,  the  sufferings  and  persecutions  which 
he  endured,  the  ignominious  death  which  he 
at  last  suffered,  formed  an  insurmountable 
stumbling-block  of  offence,  and  completed 
their  conviction,  that  a  person  so  meanly  de- 
scended, placed  in  so  low  a  station,  and  so 
persecuted    and  despised,    could  not  be  the 


SERMON  II.  19 

messenger  of  heaven,  nor  the  Saviour  of  man- 
kind. 

Yet  if  we  analyze  this  celebrated  objection, 
we  find  it  to  be  merely  a  compound  of  envy, 
pride  and  ignorance.  Had  not  the  neighbours 
of  Jesus  been  blinded  by  envy,  they  would 
have  reasoned  in  a  very  diiferent  manner,  and, 
instead  of  being  offended  at  him,  because  they 
could  not  tell  whence  he  had  all  the  wonder- 
ful gifts  of  which  they  saw  him  possessed,  they 
would  have  said,  *' With  this  man's  birth,  ed- 
"  ucation,  and  fortune  we  are  well  acquainted. 
**  It  is  impossible  that  he  should  do  those  things 
**  which  we  see  and  hear,  by  any  skill  of  his 
*'  own;  he  has  had  no  opportunities  of  instruction 
'*  in  those  sublime  truths  which  he  delivers — 
*^  to  him  the  stores  of  learning  and  science  have 
*'  never  been  opened .  It  is  evident,  therefore, 
"  that  he  is  taught  from  on  high  ;  that  he  is  en- 
"  dowed  with  supernatural  and  divine  power, 
"  for  no  man  could  work  the  works  which  he 
"  hath  wrought,  unless thefatherhadsenthim.'' 

Had  not  the  rulers  and  pharisecs  been  puf- 
fed up  with  pride  and  vain  glory,  they  would 
have  listened  to  the  voice  of  truth,  from  what- 
ever quarter  it  proceeded  ;  they  would  have 
been  more  attentive  to  it,  as  proceeding  from 


20  SERMON  II. 

a  quarter  from  which  they  least  expected  it ; 
they  would  have  acknowledged  that  true  worth 
is  confined  to  no  one  situation  of  life  ;  that  th^ 
greater  the  disproportion  between  the  instru- 
ment and  the  work,  the  more  certain  an  indi- 
cation does  it  afford  of  the  interference  of 
God,  wlio  frequently  chooses  the  weak  things 
of  this  world  to  confound  the  things  which  are 
mighty,  and  base  things  of  the  world,  and 
things  which  are  despised,  and  things  which 
are  not,  to  bring  to  nought  things  which  are. 

In  short,  they  were  ignorant  of  the  true 
character  of  the  divine  ways,  of  the  predic- 
tions concerning  the  Messiah,  of  the  great 
ends  of  our  Saviour's  appearance,  or  they 
would  have  perceived  that  it  was  necessary  that 
the  Captain  of  our  salvation  should  be  made 
perfect  through  sufferings,  and  should  under- 
go humiliation  before  he  could  enter  into  his 
glory. 

1 .  The  divine  ways  are  not  as  our  ways,  and 
we  shall  certainly  err  if  we  apply  the  same 
reasoning  to  both.  The  weakness  of  man 
renders  necessary  a  long  train  of  vain  ceremo- 
nies, and  requires  much  pomp  and  parade  to 
hide  it  from  the  view  of  others.  A  prince 
clothes  his  ambassadours  with  ail  the  trappings 


SERMON  II.  21 

of  state,  and  all  the  pageantry  of  office,  in  or- 
der to  inspire  men  with  awe  and  reverence  for 
what  might  otherwise  be  entitled  to  no  re- 
spect. A  greater  share  of  inherent  dignity 
and  power  would  render  unnecessary  all  this 
external  pomp  and  grandeur.  For  as  true 
beauty  when  unadorned  is  most  conspicuous, 
so  real  merit  shines  forth  with  greatest  lustre 
in  the  humblest  state.  The  meanness  of  our 
Saviour's  appearance,  instead  of  detracting 
from  the  majesty  and  glory  of  God,  as  if  an 
ambassadour  so  humble  and  unattended,  were 
unworthy  of  so  great  a  sovereign,  is  thus  a 
proof  of  the  contrary  ;  and  is  of  a  piece  with 
all  the  other  works  of  God.  He  who  said  at 
first,  "  Let  there  be  light,  and  there  was  light" 
— at  whose  presence  Jordan  fled  back  ;  who 
declared,  '*  I  will,  be  thou  clean" — the  same 
it  was  who  determined  to  save  the  world  by 
weak,  and  in  the  eye  of  human  reason,  incom- 
petent instruments :  by  the  agency  of  a  poor, 
humble  and  despised  Nazarene.  In  this  re- 
spect it  truly  might  be  said,  that  the  foolish- 
ness of  God  is  wiser  than  men  ;  and  the  weak- 
ness of  God,  stronger  than  men.  For  though 
no  outward  beauty  shone  in  our  Saviour  to 
draw  the  carnal  eye,  though  there  was  in  him 


iiij  SERMON  IL 

no  form  nor  comeliness  for  which  he  should 
be  desired  ;  yet  still  we  behold  in  him  such 
marks  of  greatness  and  power  as  throw  into  the 
shade  all  the  little  efforts  of  human  vanity  and 
pride,  to  gain  the  attention  and  applause  of  the 
world.  Doth  not  the  meek  and  humble  Sa- 
viour of  mankind,  who  healed  the  sick,  raised 
the  dead,  and  stilled  the  stormy  wave,  appear 
in  the  eye  of  unprejudiced  reason,  infinitely 
greater  and  more  exalted,  even  though  clothed 
in  poverty,  than  the  mightiest  monarch  of  the 
earth  surrounded  with  his  attendants  and  cour- 
tiers, or  the  greatest  conquerour  at  the  head  of 
his  victorious  army.  All  human  glory  fades 
away  when  compared  with  that  heavenly  glo- 
ly  which  is  everlasting. 

2.  It  was,  further,  necessary  that  the  Sa- 
viour of  men  should  appear  in  a  low  and  hum- 
ble state,  that  he  might  fulfil  the  predictions 
delivered  concerning  him  by  the  prophets. 
Nothing  can  be  more  evident  than  that  the 
Messiah  promised  to  the  fathers,  was  foretold 
as  one  whose  first  appearance  was  to  be  accom- 
panied by  poverty,  distress  and  suffering.  Glo- 
rious things  were  indeed  told  of  him,  but  these 
things  were  to  be  preceded  by  a  state  of  hu- 
miliation and  abasement.     He  was  not  to  be 


SERMON  II.  ^ 

born  of  a  great  and  noble  family,  but  was  to 
grow  up  as  a  tender  plant,  and  as  a  root  out  of 
a  dry  ground.  Instead  of  enjoying  the  hon- 
ours, riches  and  pleasures  of  this  world,  he 
was  to  be  oppressed  and  afflicted,  despised  and 
rejected  of  men ;  a  man  of  sorrows  and  ac- 
quainted with  grief.  He  was  not  to  exercise 
temporal  dominion,  and  hold  all  the  nations  of 
the  earth  subject  to  him  ;  but  was  to  be  taken 
from  prison  and  from  judgment,  and  to  be  cut 
off  out  of  the  land  of  the  living.  The  Jews 
therefore,  instead  of  being  offended  at  Jesus, 
for  his  mean  birth  and  humble  station,  ought 
to  have  acknowledged  the  fulfilment  of  the 
prredictions  concerning  him,  and  to  have  said, 
truly,  this  is  the  Messiah  promised  to  our  fa- 
thers. In  him  all  the  enigmas  and  apparent 
contradictions  of  the  prophets  are  explained 
and  reconciled .  The  wonderful  works  which 
he  performs,  the  sublime  truths  which  issue 
from  his  lips,  the  meekness  and  innocence  of 
his  conduct,  the  spiritual  dominion  which  he 
exercises  over  the  hearts  of  men,  all  these 
declare  him  to  be  the  wonderful,  the 
COUNSELLOR,  the  mighty  God,  the  ever- 
lasting Father,  the  Prince  of  peace,  of  the  in- 
crease of  whose  government  there  shall  be  no 


24  SERMON  II. 

end  ;  and  who,  in  a  moral  sense,  shall  sit  up- 
on the  throne  of  David,  and  upon  his  king- 
dom to  order  it,  and  to  establisli  it,  with  judg- 
ment and  with  justice,  from  henceforth  even 
for  ever.  And  on  the  other  hand,  the  abject 
condition  in  which  he  appears,  the  reproach, 
persecution  and  suffering  to  which  he  is  expo- 
sed, clearly  announce  that  he  is  no  other  than 
him  whose  visage,  it  was  foretold,  was  to  be 
marred  more  than  any  man,  and  his  form 
more  than  the  sons  of  men.  The  wise  and 
discerning,  had  Christ  appeared  in  any  other 
than  a  humble  and  suffering  condition,  would 
have  had  good  reason  to  consider  him  as  an 
impostor,  whose  character  and  appearance  did 
not  correspond  with  what  had  been  predicted 
of  him  in  the  writings  of  the  prophets. 

3.  But  the  propriety  of  our  Saviour's  ap- 
pearing in  a  humble  and  suffering  state,  will 
be  fartlier  evident  if  we  consider  him  as  the 
authour  and  teacher  of  a  new  religion.  His 
weakness  and  sufferings  demonstrate  the  in- 
trinsick  excellence  and  divine  authority  of  his 
doctrines.  He  could  not  be  an  impostor  who 
gained  nothing  himself  by  his  labours  but 
ignominy  and  persecution.  He  was  very  un- 
likely to  impose  upon  others ;  he,  whose  sil- 


SERMON  II.  25 

Liation  far  from  commanding  respect  was  more 
calculated  to  create  contempt,  who  had  no 
visible  power  to  enforce  his  laws  and  no  ap- 
parent reward  to  bestow  upon  his  followers. 
The  heathen  religions  were  invented  or  taught 
by  princes  and  emperours,  whose  authority 
gained  adherents  to  a  system  of  absurdity  and 
superstition,  who  allured  some  by  the  hope  of 
reward,  and  terrified  others  by  the  fear  of  pun- 
ishment, into  a  belief  at  which  their  unbiassed 
reason  revolted.  And  had  our  Saviour  ap- 
peared in  all  that  temporal  splendour  and  au* 
thority  which  the  Jews  expected,  and  which 
the  men  of  this  world  seem  to  desire,  long 
ere  now  would  we  have  been  told,  that  our 
religion  was  merely  an  engine  of  state,  was 
propagated  by  force,  and  believed  from  necessi- 
ty, not  conviction.  Instead  of  asking,  is  not  this 
the  carpenter's  son  ?  Are  not  these  men  of  the 
sect  of  the  Nazarenes?  This  is  he,  they  would 
have  said,  whose  triumphs  filled  the  world 
with  widows  and  with  orphans  ;  who  dragged 
the  unwilling  proselytes  of  his  religion  .captive 
at  the  wheels  of  his  chariot,  and  compelled 
the  world  by  violence  to  accept  his  absurd  sys-* 
tem  of  superstition.  Would  not  the  inacces- 
sible greatness  and  tyrannical  power  of  such 

VOL.   IT  E 


26  SERMON  II. 

a  teacher,  have  given  greater  and  more  just 
cause  of  offence  than  the  poverty  and  humi- 
lity of  our  Redeemer  can  now  do  ?  Would  not 
the  proud  minions  of  the  conquerour's  court, 
enriched  by  the  spoils  of  the  poor  and  the  nee- 
dy, have  been  more  abhorred  than  the  hand- 
maid Mary,  and  Christ's  simple  brethren, 
James  and  Joses  and  Simon  and  Judas  were 
despised  ?  Would  not  the  sword  have  been  a 
greater  stumbling  block  than  the  cross,  and 
have  been  an  unequivocal  proof  that  our  re- 
ligion was  of  man  and  not  of  God?  The  hu- 
miliation of  our  Saviour  is  thus  a  proof  to  man- 
kind in  every  age  of  the  excellence  of  his 
doctrines,  of  the  certainty  of  their  evidence, 
alid  that  they  are  not  a  contrivance  of  human 
policy,  imposed  on  men  by  undue  influence. 
4.  The  propriety  and  necessity  of  our  Sa- 
viours appearing  in  an  humble  and  suffering 
state  must  be  still  more  evident,  if  we  con- 
sider him  as  exhibiting  a  pattern  for  the  imi- 
tation of  mankind.  He  came  into  the  world 
not  only  to  bear  witness  unto  the  truth,  and 
to  teach  mankind  their  duty,  but  also  to  leave 
us  an  example  that  we  might  follow  his  steps. 
And  this  example  was  not  to  be  limited  to  one 
class  of  men,  or  one  condition  of  life,  but  was 


SERMON  II.  27 

intended  to  be  universally  useful,  and  fitted  to 
the  case  of  the  poor  as  well  as  of  the  rich,  and 
to  the  dark  hour  of  adversity  and  suffering  as 
well  as  to  the  gayer  scenes   of  prosperity  and 
enjoyment.    From  this  it  follows,  that,  our  Sa- 
viour's situation  in   life  must  be  that  which  is 
the   general  lot  of    humanity.      And  who  is 
ignorant,  that,  while  a  few  are  favoured  with 
the  gifts  of  fortune  and  the  sunshine  of  pros- 
perity,  the   great   bulk  of  mankind,  the  un- 
counted   millions    of    the    human    race,    are 
doomed   to  perpetual  poverty,  obscurity  and 
wretchedness?    That  while  a  few  moments  of 
our  life  are   alloted  to  enjoyment  the  greater 
portion  of  our  days  is  appropriated  to  labour 
and  suffering?    Had  Jesus  Christ  appeared  in 
a   state  of  great   temporal    prosperity,    as   a 
prince  or  an  emperour,  the  histoiy  of  his  life 
might  have   dazzled  the  fancy  and  attracted 
the  admiration  of  mankind,  but  would  have 
been  of  very  limited  use  as  a  general  pattern 
of  conduct.      It  would  have  served  for  the  im- 
itation of  the  few,    the  very  few,   who  might 
be  his  equals  in  rank  and  condition,  but  what 
lessons  could  the  poor  and  the  wretched  have 
derived  from  it?    Would   his  contentment  in 
the  midst  of  plenty  calm  the  anxiety  of  their 


Q8  SERMON  II. 

minds  when  threatened  with  want  and  ruin  ? 
Would  his  confidence  in  the  hour  of  success 
inspire  them  with  fortitude  when  ready  to  be 
overwhelmed  with  calamities  and  opposition  ? 
Would  his  serenity  and  possession  of  soul  in 
the  midst  of  enjoyment,  and  surrounded  with 
applause,    teach  them  patience   when  expo- 
sed to  suffering  and  reproach  ?  But  while  the 
example  of  Jesus  Christ,  had  he  been  placed 
in  an  elevated  station  far  above  the  generality 
of  mankind,  would  have  given   little   or  no 
light  except  to  the  few  who  approached  near- 
er to    his    own  level,  the  low  and  suffering 
condition  in  which  he  appeared  renders   his 
exar^iple  universally  useful,  and  pregnant  with 
instruction  and  comfort  to  men  of  all  ranks 
and  all  characters.     To  the  rich  it  exhibits  a 
striking  pattern  of  humility,  moderation,  self- 
denial  and  a  contempt  of  the  world.     To  the 
poor,  every  virtue  suitable  to  their  condition, 
is  preached  in   the  most  effectual  manner : 
contentment,  industry,    patience,    meekness, 
forgiveness  of    injuries,    fortitude  in  danger 
and  superiority  to  temptation.     Well  might 
the  carpenter's  son,    the  despised  Nazarene, 
say  *'learn  of  me  for  I  am  meek  and  lowly 
^^  in  heart/' 


SERMON  IL  29 

The  humble  appearance  of  Jesus  not  only- 
rendered  his  life  a  pattern  of  such  virtues  as 
were  useful  for  the  imitation  of  mankind,  but 
even  displayed  his  virtues  w'lih  greater  lustre. 
The  light  of  virtue  always  shines  brightest  in 
the  night  of  affliction.  It  is  in  the  school  of 
adversity  that  the  best  lessons  are  acquired. 
The  path  of  suffering  has  ever  been  the  road 
to  honour.  In  the  field  of  danger  the  noblest 
laurels  are  reaped.  Who  are  the  the  charac- 
ters that  have  attracted  the  admiration  of  the 
world,  and  have  been  held  forth  as  patterns 
for  the  imitation  of  future  ages  ?  Not  they 
who  have  been  born  in  affluence,  who  have 
been  nurtured  in  the  lap  of  prosperity,  who 
have  spent  their  days  in  ease  and  indolence  : 
but  they  who  after  passing  their  youth  in  ob- 
scurity and  amid  hardships,  who  after  strug- 
gling with  fortitude  against  the  evils  of  life, 
have,  through  their  own  merit,  risen  superi- 
our  to  the  disadvantages  of  fortune  and  situa- 
tion, and  exhibited  that  perfection  of  charac- 
ter, which  the  school  of  adversity  alone  can 
produce;  which  men  are  ambitious  to  imitate, 
and  God  himself  beholds  with  complacency. 
In  like  manner  the  Captain  of  our  salvation, 
the  authour  and  finisher  of    our   faith,    was 


30  SERMON  Ih 

made  perfect  through  siifFerings.  And  ha- 
ving learned  obedience  by  the  things  which 
he  suffered  he  is  now  highly  exalted  and 
crowned  with  glory  and  honour ;  a  glory 
which  is  exceedingly  increased  by  compari- 
son with  his  former  state  of  humiliation  and 
abasement. 

5.  The  humiliation  of  our  Saviour  was  ab- 
solutely necessary  in  order  to  the  discharge 
of  his  niediatorial  office:  whether  we  consi- 
der him  as  the  substitute  or  the  intercessor  of 
sinners. 

The  penalty  threatened  against  sin  was 
death  ;  which  included  not  only  the  separa- 
tion of  soul  and  body,  but  also  the  various 
temporal  evils ;  such  as  pain,  disease  and 
want,  which  since  the  commission  of  sin, 
have  fallen  upon  our  race.  To  deliver  man- 
kind from  this  dreadful  sentence  was  the  end 
for  which  a  Saviour  was  appointed.  The 
very  name  of  our  Lord  implied  this;  'Uhou 
*^shalt  call  his  name  Jesus,  for  he  shall  save 
*Miis  people  from  their  sins.''  This  being 
the  end  of  his  coming  into  the  world,  it  was 
indispensably  requisite  that  he  should  appear 
in  a  suffering  and  not  in  a  triumphant  state  ; 
that  he  should  humble  himself,  and  be  found 


SERMON  ir.  51 

In  fashion  as  a  man,  and  become  obedient  un- 
to death.  For  all  the  attributes  of  deity  re- 
quired to  be  vindicated  by  such  a  procedure. 
Justice  declared  that  the  sinner  could  not  es- 
cape unless  the  punishment  due  to  his  oft'ence 
was  endured  either  by  himself  or  by  a  substi- 
tute ;  and  therefore  the  substitute  must  en- 
dure all  the  pains  and  miseries  of  this  life  and 
at  last  undergo  the  sentence  of  death  denoun- 
ced against  sin.  The  holiness  of  God  requi- 
red that  he  should  testify  his  hatred  and  indig- 
nation against  sin,  in  the  most  striking  man- 
ner. The  divine  wisdom  saw  it  proper  to  hold 
forth  to  all  his  subjects  an  awful  example  of 
the  evil  consequences  of  transgression.  There- 
ford  did  he  send  his  only  begotten  and  well 
beloved  Son  into  these  regions  of  pain  and 
misery,  in  a  condition  which  ill  accorded  with 
that  glory  which  he  had  with  him  before  the 
world  was.  For  this  cause  did  Jesus  leave  the 
abodes  of  happiness,  to  become  a  man  of  sor- 
rows and  acquainted  with  grief.  For  this  cause 
did  he  lead  a  life  of  poverty  and  distress,  re- 
proach and  persecution,  and  at  last  submit  to 
a  painful,  an  accursed  and  an  ignominious 
death  upon  the  cross.  But  being  thus  made 
perfect  through  sufferings,  iic  is  become  the 


32  SERMON  II. 

authour  of  eternal  salvation  to  all  those  who 
are  sanctified.  By  this  humiliation  he  has 
procured  what  could  not  have  been  obtained 
by  an  act  of  power  and  authority.  He  has 
satisfied  the  divine  justice,  and  expiated  the 
guilt  of  sin.  He  has  vindicated  the  holiness 
of  God  and  made  honourable  the  law. 
He  has  exhibited  an  awful  proof  of  the  evil 
nature  of  sin,  which  could  not  be  blotted 
out  without  so  costly  a  sacrifice  as  the  humili- 
ation, sufferings,  and  death  of  the  beloved  Son 
of  God. 

In  a  word,  the  humiliation  and  sufferings  of 
Christ  were  necessary  in  order  to  the  due  dis- 
charge of  that  part  of  his  priestly  office  which 
consists  in  interceding  for  sinners.  The  rea- 
soning of  St.  Paul  on  this  subject,  wdll  render 
every  other  unnecessary.  *^  Every  high- 
*'  priest  taken  from  among  men,  he  tells  us, 
"  must  be  such  as  can  have  compassion  on  the 
'^  ignorant  and  on  them  that  are  out  of  the 
"  way,  for  that  he  himself  also  is  compassed 
**  with  infirmity.  For  as  much  then  as  the 
<*  children  are  partakers  of  flesh  and  blood, 
*^  Christ  also  took  part  of  the  same.  For  it  be- 
''  hoved  him  to  be  made  in  all  thnigslike  un- 
''  to  his  brethren,  that  he  might  be  a  merciful 


SERMON  IL  33 

*'  and  faithful  high  priest,  and  that  having  suf- 
*'  fered  being  tempted  he  might  be  able  and 
"  wilHng  to  succcour  them  that  are  tempted/* 
Ought  then  the  humble,  afflicted  and  suffer- 
ing condition  in  which  our  Saviour  appeared 
to  excite  shame  or  regret?  Ought  it  not  rather 
to  administer  consolation,  when  we  reflect, 
that,  we  have  not  an  high  priest  who  cannot 
be  touched  with  a  fellow-feeling  of  our  infir- 
mities, but  was  in  all  points  tempted  like  as 
we  are;  that, ""he  who  holds  in  his  hands  the 
sceptre  of  the  universe,  and  intercedes  for  us 
with  his  father,  once  appeared  in  our  nature, 
and  sojourned  among  us;  that,  in  the  days 
of  his  flesh,  he  offered  up  prayers  and  sup- 
plications with  bitter  crying  and  tears  ;  that, 
he  was  subjected  to  the  pains,  diseases  and 
infirmites  of  life,  and  even  experienced  the 
horrours  of  death  and  the  grave.  What  as- 
surance does  not  this  give  us  that  our  wants 
and  desires  are  well  known  to  him  ;  that  he 
sympathizes  with  all  our  sorrows,  and  that  he 
will  at  all  times  grant  us  a  speedy  relief?  With 
what  confidence  may  we  now  approach  unto 
a  throne  of  grace,  knowing  that  through  the 
intercession  of  our  compassionate  high  priest, 
we  shall  obtain  mercy,  and  iind  grace  ro  help 
in  time  of  need  ! 

VOL.   IJ.  F 


SERMON  III 

PART  I. 


The  character  of  Christ  considered  under  the 
allegory  of  a  Shepherd ;  his  pastoral  care  to 
embrace  and  gather  in  all  nations  to  his  fold. 


John.  Chap.  10,  Verse  16. 

••'  And  other  sheep  I  have  which  are  not  of  this  fold  ;  them 
also  I  must  bring,  and  they  shall  hear  my  voice  ;  and  there 
shall  be  one  fold  and  one  shepherd.'* 

Jesus  Christ  is  the  sum  and  substance  of  the 
gospel.  To  describe  his  offices,  to  deUneate 
his  character,  and  to  display  his  excellence, 
seems  to  be  the  great  object  of  every  inspired 
writer.  Nature  and  art  have  been  exhausted 
for  images  to  represent  his  personal  dignity  and 
glory.  He  has  been  styled  the  sun  of  right- 
eousness, the  bright  and  the  morning  star,  a 
covert  from  the  tempest  and  the  shadow  of  a 
rock  in  a  weary  land;  a  fortress  and  a  strong 
tower ;    a  rock  ;    a  precious  corner  stone ;  a 


SERMON  III.  35 

tree  of  life;  the  bread  of  life,  and  a  well  of 
water  springing  up  into  everlasting  life.  To 
represent  the  near  and  endearing  relation  in 
which  he  stands  to  his  followers;  to  show  the 
care  which  he  takes  of  them,  and  the  benefits 
which  they  derive  from  him,  every  relation 
known  among  men,  every  office  of  dignity  and 
respect,  have  been  employed.  Whatever  be 
the  situation  of  his  followers,  however  manifold 
and  great  their  wants  and  necessities,  they  will 
find  in  him  something  suited  to  their  several 
cases  and  desires ;  they  will  be  supplied  with 
grace  sufficient  for  them  in  every  vicissitude 
of  Life.  If  misled  by  errour,  or  involved  in 
ignorance,  he  is  their  prophet  to  instruct,  en- 
lighten and  guide  them.  If  guilty  and  alien- 
ated from  God,  he  is  their  priest  to  atone  for, 
and  to  expiate  their  offences.  If  lawless  and 
disobedient,  he  is  their  king  to  subdue  them 
unto  himself,  to  teach  them  his  laws,  and  to 
reward  their  obedience.  If  oppressed  with 
sickness  and  sorrow,  he  is  their  physician  to 
heal  and  relieve  them.  If  terrified  by  the 
threatenings  of  the  law  and  the  accusations  of 
their  own  conscience,  he  is  their  advocate  and 
intercessor  with  the  Father.  When  held  in 
l^ondage  by  Sin  and  -Satan  he  is  their  redee- 


a6  '  SERMON  IIL 

mer  to  pay  their  ransom  and  procure  their 
deUverance.  If  beset  with  dangers,  and  sur- 
rounded with  enemies,  he  is  the  captain  of 
their  salvation,  under  whose  banners  they 
shall  go  forth  to  victory  and  to  conquest.  In 
short,  he  is  tlieir  father,  their  elder  brother, 
their  friend  and  their  husband. 

But  throughout  the  whole  scripture,  of 
which  the  language  is  so  highly  figurative,  no 
metaphor  is  more  beautiful  and  natural,  more 
frequently  repeated,  more  finely  wrought, 
more  descriptive  of  the  thing  signified,  than 
that  which  represents  our  Saviour  as  a  shep- 
herd, his  people  as  his  flock,  and  the  visible 
church  as  his  sheep-fold. 

In  the  writings  of  every  people,  we  find 
frequent  allusions  to  their  peculiar  manners 
and  customs,  to  the  natural  productions  of  the 
soil  and  climate,  to  the  external  face  of  the 
country,  as  diversified  with  hills  and  valleys^ 
woods,  and  lakes,  and  rivers ;  and  to  the  va- 
rious appearances  presented  by  the  heavens 
and  the  earth  at  difierent  seasons  of  the  year. 
To  understand,  therefore,  and  to  relish  the 
beauties  of  any  writer  due  attention  must  be 
paid  to  the  nature  of  the  country  where  he  lived, 
and  the  state  of  society  at  the  time  when  he 


SERMON  III.  SI 

wrote.  Without  this  the  finest  and  most  ex- 
pressive imagery  will  produce  no  effect  on 
the  mind,  but  will  be  deemed  barren  and  un- 
entertaining.  In  no  instance  is  this  truth 
more  obvious  than  in  the  writings  of  the  an- 
cient Jews,  more  especially  the  poetical  and 
prophetical  books  of  the  Old  Testament.  To 
a  person  acquainted  with  the  manners,  cus- 
toms and  opinions  only  of  modern  times ;  who 
judges  of  works  of  fancy  and  inspiration  by 
the  cold  rules  of  criticism;  who  has  no  idea 
of  a  country  or  state  of  society  different  from 
his  own,  no  force  or  beauty  will  appear  in 
these  writings :  on  the  contrary,  the  simple 
narrative  of  the  historian  will  seem  rude  and 
barbarous,  the  sublime  imagery  of  the  poets 
to  be  rhapsody  and  bombast,  and  the  enigma- 
tical predictions  of  the  prophets  to  be  unintel- 
ligible jargon.  But  whoever  reads  the  scrip- 
tures with  the  eye  of  an  enlightened  critick, 
making  at  the  same  time  proper  allowance  for 
the  simplicity  of  ancient  manners  and  cus- 
toms, for  the  peculiar  rites  and  institutions  of 
the  Jews,  for  the  bold  and  figurative  style  of 
writing  prevalent  among  all  eastern  nations, 
will  discern  a  beauty  and  sublimity  in  the  sa- 
cred books  far  superiour  to  the  best  human 
compositions. 


38  SERMON  III. 

The  Jewish  nation,  in  the  early  period  of 
their  history,  though  distinguished  by  the 
divine  favour,  and  enhghtened  by  revelation, 
were  still  in  a  rude  and  uncultivated  state,  as 
far  as  regarded  civil  society.  Even  in  the 
days  of  David,  they  had  scarcely  advanced 
farther  than  the  state  of  shepherds  and  hus- 
bandmen. Arts,  manufactures  and  com- 
merce, began  to  flourish  in  a  later  period. 
Their  flocks  and  herds  constituted  their  riches. 
Milk  and  honey  were  the  terms  which  con- 
veyed to  them  the  idea  of  plenty  and  fertihty. 
To  tend  the  flocks  and  herds  was  the  honour- 
able employment  of  princes  and  nobles;  and 
the  greatest  king,  the  sublimest  writer,  and  the 
the  best  man  which  this  or  perhaps  any  other 
nation  ever  saw,  was  taken  from  the  sheep- 
folds  and  from  following  the  ewes  *'  great 
^*  with  young.''  From  this  circumstance  It 
undoubtedly  arises  that  the  sacred  writings 
abound  so  much  with  images  borrowed  from 
the  pastoral  life.  For  In  whatever  stage  of 
society  a  nation  commences  It's  literary  ca- 
reer, the  future  style  of  writing  will  always 
retain  a  resemblance  to  the  original  model. 
The  manners  and  customs  may  change,  the 
taste  may  improve,  but  the  national  autjiours 


SERMON  III.  39 

will,  from  habit  and  imitation,  still  employ 
similar  images  and  expressions  to  those  which 
were  invented  by  the  first  composers.  Hence 
we  find  our  Lord  and  his  apostles,  (who  liv- 
ed in  a  very  different  state  of  society  from 
that  in  which  the  psalmist  composed  that  ad- 
mirable pastoral  the  23d  psalm,  and  Isaiah 
uttered  his  sublime  predictions  concerning  the 
great  Shepherd  of  the  flock)  illustrating  moral 
and  spiritual  ideas  by  the  very  same  sensible 
images. 

The  beginning  of  that  chapter  which  I 
have  now  read,  contains  a  beautiful  allegorical 
description  of  the  relation  subsisting  between 
Jesus  and  his  followers.  The  weak,  helpless, 
blind,  and  wandering  state  of  man  by  nature, 
and  even  while  the  work  of  sanctification  is 
incomplete,  is  well  represented  under  the 
notion  of  sheep  without  a  shepherd.  And 
the  restoration,  nourishment,  guidance,  pro- 
tection and  comfort  which  we  derive  from 
Christ  are  equally  well  expressed  by  that 
care  which  a  shepherd  exercises  with  regard  to 
the  sheep  of  his  pasture.  I  mean  not  to  de- 
form this  beautiful  allegory,  by  pushing  the 
comparison  too  far,  but,  as  it  is  a  favourite 
miagQ  with  the  sacred  writers,  as  the  ideas  it 


40  SERMON  III. 

suggests  to  the  mind  are  tender,  affecting  and 
comfortable,  as,  consequently,  it  will  eluci- 
date the  scripture  language,  and  impress  up- 
on our  hearts  a  deep  sense  of  the  ties  and  rela- 
tions by  which  we  are  bound  to  our  Redeemer. 
1  cannot,  but  deem  it  deserving  of  your  atten- 
tion: 

T.  To  consider  the  character  of  Christ  as  a 
shepherd,  and  illustrate  the  language  of  scrip- 
ture on  that  subject. 

II.  To  inquire  who  are  those  other  sheep, 
whom  Jesus  says  in  the  text  he  must  bring  in? 

III.  To  consider  the  happy  effects  which 
would  result  from  bringing  in  those  other 
sheep;  *'  there  would  be  one  fold,  and  one 
"  shepherd.'* 

1.  The  situation  and  character  of  sheep  re- 
present, in  a  striking  and  lively  manner,  the 
situation  and  character  of  mankind.  Like 
sheep  in  a  pasture  we  are  placed  in  this  world, 
in  the  midst  of  every  thing  which  can  contri- 
bute to  our  happiness,  by  a  beneficent  Creator, 
whose  property  we  are,  whose  pasture  we  eat, 
on  whose  bounty  we  live,  to  whose  will  and 
pleasure  we  are  wholly  subservient.  iVs  sheep 
annually  repay  their  keeper's  care  and  atten- 
tion by   the  fruit  of  their  substance,  and  by 


SERMON  III.  41 

sparing  a  part  of  their  own  covering  for  their 
owner's  clothing  and  defence,  so  we,  who  are 
the  people  of  God's  flock,  should,  in  token  of 
those  obligations  which  we  are  under,  dedicate 
to  him  ourselves,  our  talents,  and  our  substance. 
As  sheep  are  led  to  the  slaughter,  and  doomed 
to  bleed  for  their  owner's  convenience  or  hix- 
ury,  so  we,  like  sheep,  are  laid  in  the  grave, 
and  become  the  prey  of  worms  which  riot 
over  us  in  the  tomb.  No  animal  is  more  timid 
and  helpless,  or  has  more  enemies  than  the 
sheep.  So  we  are  altogether  weak  and  de- 
pendent, exposed  continually  to  evils  which  we 
can  neither  foresee  nor  prevent;  beset  with 
enemies  who  wait  for  our  halting;  tempta- 
tions, like  raving  wolves,  watch  to  make  us 
their  prey  ;  our  adversary  the  Devil,  like  a 
roaring  lion,  continually  goeth  about  seeking 
to  devour  us.  Our  inward  passions  and  de- 
sires, worse  than  wild  beasts,  would  teams  in 
pieces,  did  not  the  great  shepherd  of  the  flock 
help  and  preserve  us.  No  animal  is  so  stu- 
pid or  so  much  disposed  to  wander  from  the 
flock  as  the  sheep.  So  we  all,  like  lost  sheep, 
blinded  by  temptation  and  stupiiicd  by  sin, 
had  gone  astray ;  we  had  departed  every  one 
into  his  own  way;    we  had   wandered  from 

VOL.  IT,  G 


4e  SERMON  IIL 

the  rich  pasture  which  God  had  provided  foir 
us,  in  quest  of  forbidden  pleasures,  as  sheep 
scattered  on  the  mountains,  without  a  shep-^ 
herd  ;  and  in  a  deplorable  situation  like  this 
were  we,  when  he  who  made  us  had  mercy 
upon  us,  and  sent  the  great  shepherd  and  bish- 
op of  souls,  to  seek  and  save  that  which  was 
lost. 

But  though  all  mankind  afe  represented  in 
scripture  under  the  image  of  sheep,  yet  the 
genuine  disciples  of  Christ  are  more  frequent- 
ly and  with  greater  propriety  spoken  of  as  his 
flock,  because  they  are  a  chosen  people  selec- 
ted from  the  herd  of  mankind,  and  collected 
into  his  church,  which  is  his  fold  ;  because 
they  are  distinguished  by  him  above  others; 
he  knoweth  them  and  calleth  them  by  name— * 
others,  who  are  not  of  his  fold,  he  knoweth 
and  acknowledgeth  not — in  short,  because 
they  hear  and  know  his  voice  and  follow  hint 
—they  are,  like  the  lamb  of  God,  meek,  harm- 
less, patient  and  resigned. 

But  wherein  consists  that  pastoral  care  which 
Christ  exercises  over  his  flock?  First  of  all, 
he  is  the  shepherd  of  his  people  because  he 
feeds  them  with  spiritual  and  divine  foodo 
Thus  says  the  Psalmist,  ''  the  Lord  is  my  shep* 


SERMON  III.  43 

**  herd,  I  shall  not  want,  he  maketh  mc  to  lie 
''  down  in  green  pastures,  he  leadeth  me  by 
''the  still  waters."  The  word  of  God  and 
the  ordinances  of  religion  form  to  every  sin- 
cere Christian  a  rich  repast ;  a  pasture  which 
is  ever  green.  This  pasture  is,  moreover, 
watered  with  the  dew  of  heaven,  which  makes 
it  spring  up  and  yield  abundant  nourishment. 
They  who  frequent  the  ordinances  of  Christ*s 
religion,  who  read  his  word  by  day  and  me- 
ditate on  it  by  night,  who  hold  communion 
with  him  in  the  exercises  of  devotion,  who 
walk  with  him  in  the  ways  of  holiness  and 
peace,  shall  not  want;  they  shall  not  want 
light  and  instruction ;  they  shall  not  want 
comfort  and  joy;  they  shall  not  want  grace 
sufficient  for  them  in  every  time  of  trial.  They 
shall  go  out  and  in  and  find  pasture. 

The  reason  why  men  make  so  little  progress 
in  religion,  why  they  do  not  grow  more  ra- 
pidly in  grace  and  in  knowledge  is,  that,  they 
reject  the  food  which  is  presented  to  them. 
Their  vitiated  appetite  loathes  every  thing 
which  is  not  seasoned  with  sin  or  sensual  plea- 
sure. But  would  they  only  open  this  sacred 
book  of  God,  and  peruse  it  with  sincere  and 
upright  hearts,  they  would  there  find  an  un- 


44  SERMON  III. 

speakable  and  inexhaustible  feast  to  the  soul  ^ 
they  would  find  a  table  constantly  furnished 
with  the  richest  dainties,  even  in  the  pre- 
sence of  their  enemies ;  they  would  receive 
an  entertainment  sweeter  than  honey  and  the 
honey-comb.  When  the  Christain,  after 
Searching  through  the  wilderness  of  the  world, 
and  finding  every  thing  barren  and  insipid, 
retires  into  the  house  of  God,  and  joins  in  the 
exercises  of  his  worship,  he  sees  green  pas- 
tures arise  ;  the  desert  crowned  with  herbage, 
nature  smiles,  and  refreshing  streams  are  heard 
to  murmur  all  around.  Nor  does  this  part  of 
Christ*s  pastoral  office,  like  many  others,  cease 
with  the  present  life.  For  even  in  the  future 
world,  where  faith  shall  be  swallowed  up  in 
vision;  where  every  want  shall  be  supplied  ; 
where  there  shall  be  no  ordinances  whence 
the  flock  of  the  Redeemer  may  draw  nourish- 
ment; where  shall  be  no  temple  to  worship 
in  ;  where  the  people  of  God  shall  eat  of  the 
fruit  of  the  tree  of  life,  and  drink  of  those 
rivers  of  pleasure  which  flow  at  his  right  hand 
— still  the  Lamb  which  is  in  the  midst  of  the 
throne  shall  feed  them  and  shall  lead  them  to 
living  fountains  of  water,  and  God  shall  wipe 
away  all  tears  from  their  eyes. 


SERMON  III.  43 

Christ  is  the  shepherd  of  his  people,  be- 
cause he  leads  and  directs  them.  Thus  says 
the  Psalmist,  **  he  leadeth  me  in  the  paths  of 
^'righteousness  for  his  name*s  sake."  His  word 
is  a  light  to  their  feet  and  a  lamp  to  their  path ; 
he  leads  them  by  his  spirit  to  the  richest  and 
the  best  pastures ;  he  directs  them  into  the  right 
way  by  his  precepts  and  by  his  example ;  he 
warns  them  by  his  servants  of  those  paths  where 
the  nets  of  the  destroyer  are  spread,  where  the 
wild  beasts  of  prey  have  their  haunts,  where 
danger  and  temptation  abound.  When  the  road 
issteepand  difficult,  he  takes  them  by  the  hand, 
and  carries  them  safely  through  every  trial. 
When  the  path  is  uncertain  his  voice  is  heard 
before  them,  "  This  is  the  way,  walk  ye  in 
**  it."  When  the  noon-tide  of  affliction  burns, 
he  maketh  his  flock  to  rest  under  the  cool  and 
refreshing  shade  of  his  grace.  A\^hen  the 
storm  aproaches,  he  removes  them  to  a  place 
of  shelter,  and  takes  them  away  from  the  evil 
to  come.  And  when  the  shadows  of  the  ever- 
lasting evening  descend,  as  a  shepherd  coimt- 
eth  his  flock,  seperateth  the  sheep  from  the 
goats,  and  shutteth  them  up  in  his  fold,  so 
Jesus  receiveth  his  lambs  into  his  bosom, 
where  enfolded  in  his  arms  they  sleep  the 


46  SERMON  III. 

long  sleep  of  death,  secure  from  every  danger 
and  beyond  the  reach  of  every  foe. 

Christ  is  the  shepherd  of  his   people,   be- 
cause he  restoreth  their  soul,  recalleth  them 
from  their  wanderings,  healeth  their  backsli- 
dings,  and  receiveth  them  graciously  into  fa- 
vour.    Such  is  the   prevalence  of  indwelling 
corruption,  the  force  of    temptation  and  the 
subtlety  of  the  destroyer,  that  even  they  who 
have  been  recovered  from  the  ways  of  folly 
and  destruction,    are  still  apt  to  wander  from 
the  flock,  to  feed  on  forbidden  pastures;  or, 
by  frequenting  the  company  of  the  wicked, 
to  expose  themselves  to  be  entangled  by  temp- 
tation or  devoured  by  some  of  their  numerous 
foes.     The  shepherd  may  for  a  time  permit 
them  to  wander  bewildered  in  darkness  and 
uncertainty,   perplexed  with  doubts  and  fears 
whether  they  shall  ever  discover  the  right  road 
or  be  again  admitted  into  the  fold,   in  order 
to  make  them  more  sensible  of    their  dan- 
ger, and  more  humble  and  watchful  and  atten- 
tive to  his  voice  in  future.     But  none  of  his 
little  ones  shall  perish.     He  knows  how  frail 
they  are.     He  pities  and  reclaims  those  who 
are  gone  astray.     He  seeks  the  lost  sheep  in 
hi$  wanderings,  and  when  hefindeth  it,  he  re- 


SERMON  III.  47 

joiceth  more  over  it  than  over  those  who  went 
not  astray.  It  is  impossible  that  they  who  are 
preserved  and  restored  by  this  good  shepherd 
shall  finally  fall  away.  In  the  hour  of  reck- 
oning, none  shall  be  missing.  When  the  chief 
Shepherd  shall  appear,  he  shall  present  to  his 
Father  a  glorious  and  perfect  flock,  without 
spot  or  blemish,  with  these  joyful  words, 
**  those  that  thou  gavest  me  I  have  kept,  and 
'*  none  of  them  is  lost.'*  Fear  not  then,  ye  who 
are  of  the  flock  of  Jesus,  for  it  is  your  Father's 
good  pleasure  to  give  you  the  kingdom. 

Christ  is  the  shepherd  of  his  people  because 
he  protects  them  from  danger  ;  so  strong  and 
sincere  was  his  love  for  his  sheep,  that  he  laid 
down  his  life  for  them.  But  by  so  doing  he 
has  vanquished  all  those  who  seek  to  make 
their  souls  a  prey;  and  he  now  liveth  and 
reigneth  for  ever,  to  guard  his  flock  from  every 
danger.  And  not  only  is  he  a  powerful  but 
also  a  watchful  shepherd.  He  that  keepeth 
Israel  slumbers  not  nor  ^leeps ;  his  eye  is 
ever  upon  his  beloved  sheep  ;  he  sees  all  the 
attempts  and  plots  of  their  subtle  and  relentless 
enemies,  and  defeats  their  counsels  before  they 
are  put  into  execution.  Dangers  may  threaten, 
temptations  may  surround,  the  adversary  may 


48  SERMON  III, 

rage  and  roar  for  his  prey,  but  he  who  leadeth 
Joseph  hke  a  flock  of  sheep  is  mightier  far 
than  they  who  conspire  their  ruin.  He  shall 
preserve  them  from  all  evil.  He  is  their 
shade  on  their  right  hand.  The  sun  shall  not 
smite  them  by  day,  nor  the  moon  by  night. 
He  shall  preserve  their  going  out  and  their 
coming  in.  They  may  lie  down  in  peace  and 
fleep  in  security  ;  for  the  Lord  maketh  them 
to  dwell  in  safety.  He  stills  the  raging  of  the 
seas,  and  represses  the  fury  of  the  enemy  and 
the  avenger.  He  sends  his  angel  and  shuts 
the  lions*  mouths,  that  they  cannot  hurt  those 
whom  the  wickedness  of  man  has  exposed 
to  their  devouring  jaws.  The  burning  fiery 
furnace  cannot  injure  when  the  Son  of  God  is 
present.  Even  the  dark  valley  of  the  shadow 
of  death  4oses  all  its  horrour,  and  ceases  to  in- 
spire fear,  when  the  Shepherd  of  Israel  is  with 
us  as  our  guardian  and  support.  ''  Yea,  though 
"  I  walk  through  the  valley  of  the  shadow  of 
"  death,  I  will  fear  no  evil,  for  thou  art  with 
**  me  ;  thy  rod  and  staff  comfort  and  support 
<*  me.*'  ''  I  give  unto  my  sheep  eternal  life," 
says  our  Lord,  *'  and  they  shall  never  perish, 
**  neither  shall  any  be  able  to  pluck  them  out 
**  of  my  hand," 


SERMON  III.  49 

In  short  Christ  is  the  shepherd  of  his  people, 
because  he  comforts  and  reheves  them.  How 
beautiful  and  aflecting  a  description  is  given  us 
by  the  prophet,  of  the  care,  attention  and 
compassion  witli  which  Jesus  exercises  this 
part  of  his  pastoral  office!  *'  He  shall  feed  his 
**  flock,  like  a  shepherd;  he  shall  gather  the 
'*  lambs  with  his  arms,  and  carry  them  in  his 
'*  bosom,  and  gently  lead  those  that  are  with 
'*  young.'*  In  Christ's  fold  there  are  sheep  ol 
all  ages  and  conditions.  But  according  to 
their  circumstances  and  exigencies  such  is 
the  care  of  their  compassionate  shepherd.  As 
their  days  are,  so  shall  their  strength  be.  They 
that  are  young  in  grace  and  cannot  walk  shall 
be  carried  ;  and  that  too  in  a  place  which 
equally  denotes  safety  and  endearment,  in  the 
bosom  of  the  good  Shepherd.  They  cannot 
sink,  under  whom  are  the  everlastuig  arms. 
They  that  are  heavy  laden  shall  be  gently  led. 
Comfort  yourselves  Christians,  with  this,  that 
none  shall  be  left  behind.  Whatever  hard- 
ships and  difficulties  you  may  meet  with  on 
the  way,  however  inadequate  your  strength 
may  seem  for  the  burden  you  are  called  to 
bear,  yet  fear  not,  you  shall  all  appear  before 
God  in  Zion.     To  the  faint  the  Shepherd  of 

VOL.  II.  H 


50  SERMON  IIL 

Israel  giveth  power,  and  to  them  that  have  no 
might  he  increaseth  strength.  He  strength- 
eneth  the  diseased  ;  he  healeth  the  sick,  he 
bindeth  up  the  broken,  he  seeketh  the  lost, 
he  bringeth  back  that  which  was  driven  away. 
"Wherever  his  sheep  are  scattered  in  the  cloudy 
and  dark  day,  into  whatever  fold  they  may 
have  strayed,  he  searcheth  them  out,  he  bring- 
eth them  from  among  the  people,  and  gath- 
ereth  them  from  the  countries,  and  bringeth 
them  again  to  his  flock  ;  there  shall  they  lie 
down  in  a  good  fold,  and  in  a  fat  pasture  shall 
they  feed  on  the  mountains  of  Israel. 


SERMON  IV, 

PART  II. 

The  same  subject  continuecL 


My  brethren,  in  a  former  discourse  from  these 
words,  I  endeavoured  to  illustrate  the  charac- 
ter of  Christ  as  a  shepherd,  and  to  show  that 
he  is  thus  denominated  with  the  greatest  pro- 
priety and  beauty ;  because  he  feeds,  leads, 
restores,  protects  and  comforts  his  people. 

I  now  proceed,  as  was  proposed  in  the 
second  place,  to  inquire  who  are  those  othet 
sheep,  whom  jesus  says  in  the  text,  he  must 
bring  in,  and  who  shall  hear  his  voice. 

/  am  the  good  shepherd,  says  Jesus>  and 
know  my  sheep.  The  followers  of  the  Lamb 
are  all  enrolled  in  his  book  of  life.  From  that 
divine  omniscience  and  foreknowledge  of 
which  he  is  possessed,  he  knew  from  the  begin- 
ning who  shall  believe  and  be  saved,  and  who 
shall  reject  the  counsel  of  God  to  their  own 
condemnation.     The  heirs  of  grace,  chosen  to 


52  SERMON  IV. 

be  partakers  of  Christ's  redemption,  shall  not 
be  forgotten,   or  left  to  perish.     In  whatever 
nation  or  region  of  the  earth  they  may  live  ; 
however  far  removed  from  the  means  of  salva- 
tion ;  however  improbable  it  may  be  that  the 
sound  of  the  gospel  should  ever  reach  them  ; 
yet  the  great  Shepherd  of  the  flock  knoweth 
where  they  are  to  be  found,  and  at  the  time 
and  in  the  way  which  he  hath  appointed  they 
shall  be  brought  in.     As  faith  cometh  by  hear- 
ing,   and  hearing  by  the  word  of  God,   by 
means  which   we  cannot  foresee  or  explain, 
but  which  are  doubtless  within  the  reach  of 
almighty  power  and  infinite  wisdom,  wher- 
ever Christ  has  sheep  the  light  of  the  gospel 
shall   either   shine  upon  the  whole  nation  to 
which  they  belong,  or  the  dews  of  heaven  shall 
distil    upon  them  in  secret,  or  they  shall  in 
the  course  of  providence  be  removed  to  a  place 
where  the  gospel  is  known  and  professed.  The 
conversion   of  Ethiopia  to  the  faith   was  an 
event  which,  at  the  time  it  happened,   was  of 
all  others  the  most  improbable ;  but   in  that 
nation  Jesus  had  sheep  to  bring  in,  and  their 
bringing  in  he  accomplished  by  the  acciden- 
tal meeting,  as  it  would  appear  to  us,  of  a 
great  man   of  that  country  with  one  of  our 


SERMON  IV.  63 

Lord's  disciples.  To  Cornelius,  a  private  mes- 
senger was  dispatched  from  heaven,  that  he 
and  his  household  might  be  brought  into  the 
fold  of  the  Redeemer.  On  the  other  hand, 
those  Jews  who  had  been  scattered  abroad 
throughout  every  nation  under  heaven,  and 
who  consequently  had  no  opportunity  of 
hearing  Christ's  voice-in  those  unenlightened 
countries,  yet  being  among  the  number  of  his 
sheep,  they  were  providentially  brought  up 
to  Jerusalem  to  celebrate  the  feast  of  Penticost, 
and  were  there  converted  by  the  powerful 
preaching  of  St.  Peter,  seconded  by  the  won- 
derful works  of  God.  And  so  it  was,  so  it  is, 
and  so  it  will  be,  in  every  age.  The  Shep- 
herd of  Israel  is  constantly  carrying  on  that 
plan,  devised  from  the  beginning,  for  bring- 
ing all  whom  the  Father  has  given  him  to  a 
knowledge  of  himself.  The  objects,  the  time 
and  the  means  are  all  fixed  in  his  mind,  and 
form  a  part  of  one  great  chain,  no  link  of  which 
shall  be  broken.  But  they  are  necessarily  un- 
known to  us.  We  cannot  tell  who  are  the 
^heep  of  Jesus,  No  human  foresight,  obser- 
ving even  with  the  greatest  care  the  signs  of 
the  times,  can  ascertain  when  or  how  the  light 
of  the  glorious  gospel  shall  shine  cither  to  i\Zr 


5i  SERMON  IV. 

tions  or  individuals.  That  book,  which  coil- 
tains  the  catalogue  of  Christ's  chosen  ones,  no 
man  in  heaven,  nor  in  earth,  nor  under  the 
earth  is  able  to  open  or  to  read.  In  this  in- 
quiry, therefore,  we  presume  not  to  determine 
the  objects  of  the  divine  favour,  or  to  fix  upon 
the  times  and  the  seasons  which  God  hath  re- 
served in  his  own  power.  But  from  the  decla- 
rations made  in  other  passages  of  scripture; 
from  the  general  tenour  of  the  gospel,  and 
from  the  analogy  of  providence,  to  illustrate 
the  meaning  of  our  Saviour,  when  he  says, 
*'  other  sheep  I  have,  which  are  not  of  this 
"  fold ;  them  also  I  must  bring,  and  they  shall 
^'  hear  my  voice/' 

1.  By  the  expression,  this  fold,  it  is  evident 
that  the  Jewish  nation,  was  primarily  inten- 
ded by  our  Lord  ;  and  by  his  other  sheep  the 
Gentile  nations.  The  Jews  were  particularly 
distinguished  by  the  title  of  God's  flock.  They 
had  been  chosen  by  the  Almighty,  outof  allthe 
nations  of  the  earth.  To  them  alone  a  revela- 
tion was  granted  ;  to  them  were  committed 
the  oracles  of  the  living  God.  These  instan- 
ces of  the  divine  favour,  however,  were  not 
occasioned  by  any  merit  on  their  part;  but 
were  designed  by  God  in  order  to  make  with 


SERMON  IV.  55 

them  a  deposit  of  his  revealed  will,  to  preserve 
alive  in  the  earth  the  knowledge  of  himself, 
and  by  degrees  to  prepare  the  world  more  effec- 
tually for  that  grand  dispensation  which  was  not 
to  be  confined  to  one  nation  or  country,  but 
to  be  published  to  the  whole  race  of  man. 
That  the  revelation  intrusted  to  them  might 
not  be  lost  or  corrupted,  by  any  intercourse  or 
union  with  the  professors  of  heathenism  it 
was  ordained,  that,  no  strangers  or  foreigners 
should  be  admitted  into  the  bosom  of  their 
church.  If  any  who  resided  among  them 
were  willing  to  embrace  their  religion,  they 
were  admitted  no  farther  than  the  outer  court. 
The  Jews  were  farther  distinguished  from  all 
other  nations  of  the  earth  by  peculiar  rites  and 
ceremonies.  They  were  forbidden  to  inter- 
marry, or  even  to  eat  or  to  drink  with  strangers. 
In  short,  every  method  was  adopted  which 
policy  could  suggest  to  preserve  them  a  sepa- 
rate and  distinct  people.  A  wall  was  erected 
between  the  Jew  and  the  Gentile,  which  was 
the  parent  of  many  odious  distinctions  and  of 
many  mistaken  opinions,  highly  injurious  to 
the  character  of  the  Supreme  Being.  In  the 
days  of  our  Saviour,  the  most  extravagant  na- 
tional pride,    joined  to  an   unjustifiable    con- 


56  SERMON  IV. 

tempt  of  all  other  nations,  religious  bigotry, 
self-conceit,  the  meanest  and  most  illiberal 
prejudices,  formed  the  prominent  features  in 
the  Jewish  character.  Puffed  up  with  a  sense 
of  their  supposed  superiority  over  others,  their 
constantboast  was,  that,  they  were  born  of  the 
circumcision,  that  they  were  Abraham's  seed, 
and  Moses's  disciples.  Ignorant  of  the  true 
intention  of  the  Almighty  in  selecting  them 
from  the  rest  of  the  world,  they  foolishly  im- 
agined that  God  was  a  local  deity,  confined 
to  the  Jewish  nation,  and  to  the  land  of  Ju- 
dea.  In  their  opinion  there  was  no  salvation 
to  the  Gentiles;  they  of  the  uncircumcision 
who  knew  not  the  law  were  accursed.  And 
though,  in  the  days  of  the  Messiah,  they  ex- 
pected that  Tarshish  and  the  Isles  should  ac- 
knowledge his  sway,  they  were  far  from  sup- 
posing that  they  would  be  admitted  to  equal 
privileges  with  their  own  favoured  nation,  but, 
that  they  would  be  nothing  else  than  subjects 
and  tributaries  to  the  Jews. 

How  different  from  all  this  were  the  general 
spirit  and  declared  intention  of  Christianity. 
Within  its  wide  embrace  it  comprehended 
both  Jew  and  Gentile,  Greek  and  barbarian, 
Koman  and  Scythian,  bond  and  free,      Chris- 


SERMON  IV,  $^ 

tianity  does  not  require  us  to  worship  God,  at 
any  stated  season  or  in  any  particular  place, 
but  allows  us  to  worship  tvhen  and  where  and 
how  we  please,  provided  we  worship  him  in 
spirit  and  in  truth.  The  perfection  of  the 
Christian  service  consists  not  in  the  strict  obser- 
vance of  outward  rites  and  ceremonies,  but  in 
that  which  every  man  has  it  in  his  power  to 
attain,  the  due  regulation  of  his  heart  and  con- 
duct. The  rites  it  prescribes  are  few  and  sim- 
ple, the  forms  it  requires  are  plain  and  easy  to 
be  observed.  It's  maxims  and  precepts  are  not 
adapted  to  the  taste  of  any  particular  age  or 
nation  ;  but  are  of  that  general,  universal  and 
immutable  nature  which  is  calculated  for  all 
ranks  and  professions,  for  all  ages  and  nations, 
and  for  every  mode  of  government  and  every 
state  of  society.  Jesus  was  not  the  teacher  and 
lawgiver  of  the  Jewish  nation  alone,  but  of 
the  whole  human  race.  He  broke  down  the 
middle  wall  of  partition  which  separated  the 
Jews  from  the  Gentiles,  and  united  them  in 
one  body  by  his  cross.  He  abolished  the  law 
of  ordinances,  which  was  obligatory  only  on 
one  people,  and  delivered  a  new  command- 
ment which  all  nations  were  required  to  obey. 
He  threw  open  the  door  of  that  fold   which 

K'OL.   IT.  1 


5S  SERMON  IV. 

the  Scribes  and  Pharisees  had  been  so  careful 
to  keep  shut,  and  invited  all  the  people  of  the 
earth  to  assemble  therein.  He  was  a  light  to 
lighten  the  Gentiles  and  to  guide  into  the  way 
of  peace  those  who  sat  in  darkness,  and  in  the 
shadow  of  death.  His  sound  was  destined  to 
go  into  all  the  earth,  and  his  words  unto  the 
ends  of  the  world. 

By  the  other  sheep  mentioned  in  the  text,  is 
therefore  meant  those  believers  among  the 
Gentiles,  who  were  not  of  the  Jewish  nation  or 
church.  These,  Jesus  tells  his  hearers,  should 
hear  the  glad  tidings  of  the  gospel  of  peace,  and 
should  be  admitted  into  his  fold,  should  hear 
his  voice  and  follow  him.  The  bringing  in  of 
these  sheep,  in  other  words,  the  conversion  of 
the  Gentiles,  had  been  long  ago  predicted  by 
the  prophets,  and  spoken  of  in  terms  of  rap- 
ture and  sublimity,  as  an  event  which  was  to 
take  place  in  the  reign  of  the  Messiah.  To 
correct  the  inveterate  prejudices  of  the  Jews ; 
to  destroy  that  narrow  spirit  of  bigotry  where- 
with they  were  animated  ;  to  expand  their 
minds  to  more  liberal  views  of  the  divine  ways, 
was  the  object  of  our  Lord  in  many  conversa- 
tions which  he  held  with  the  Scribes  and  Pha- 
risees.    His  own  ministrations  indeed  were  in 


SERMON  IV.  59 

a  great  measure  confined  to  the  Jews ;  for  as 
he  himself  says,  he  was  not  sent  but  to  the 
lost  sheep  of  the  house  of  Israel.  That  he 
might  not  violently  shock  their  prejudices  and 
unnecessarily  lay  a  stumbling  block  in  their 
way,  he  did  not  at  first  openly  teach  their  re- 
jection, and  the  admission  of  the  Gentiles  to 
the  same  rights  and  privileges,  but  wrapped  up 
his  doctrines  on  that  head  in  allegories  and  pa- 
rables. But  when  he  had  finished  the  work 
which  was  given  him  to  do;  when  he  had 
come  to  his  own,  and  his  own  received  him 
not;  then  he  determined  to  bring  in  his  other 
sheep,  to  try  if  they  would  hear  his  voice,  and 
he  commissioned  his  apostles  to  go  into  all  the 
world,  and  preach  the  gospel  to  every  creature. 
Through  their  instrumentality  salvation  was 
brought  to  the  Gentiles.  In  obedience  to  their 
Master's  command,  they  dispersed  themselves 
into  the  various  regions  of  the  earth,  seeking 
and  bringing  in  Christ's  sheep,  teaching  that 
circumcision  or  uncircumcision  availed  noth- 
ing, that  God  is  no  respecter  of  persons,  but 
that  in  every  nation  he  that  feareth  him  and 
worketh  righteousness  is  accepted  of  him.  And 
such  was  their  success;  so  great  was  the  num- 
ber of  sheep  whom  they  brought  into  the  Re- 


60  SERMON  IV. 

deeiner*s  fold,  that  it  might  be  truly  said,  that, 
they  became  a  people  who  were  no  people ;  that 
a  little  one  became  a  thousand,  and  a  small  one 
a  strong  nation.  In  short,  the  change  was  so 
great,  and  the  revolution  so  complete,  that  they 
who  before  were  excluded  from  God's  flock 
now  became  the  only  true  flock,  and  the  an» 
cient  flock  were  rejected  from  the  fold. 

2.  As  at  the  time  when  our  Lord  addressed 
the  Jews  he  meant  by  this  fold,  the  Jewish 
church,  and  by  his  other  sheep,  the  Gentiles 
—and  by  saying  that  these  other  sheep  should 
hear  his  voice  and  be  brought  in,  he  meant 
that  the  Gospel  should  be  preached  to  the 
Gentiles,  and  that  many  of  them  would  be- 
lieve and  receive  it ;  so  in  the  present  days, 
when  we  say  that  Christ  has  other  sheep,  who 
are  not  of  this  fold,  but  who  shall  hear  his 
voice  and  shall  be  brought  in,  we  mean,  by 
this  fold,  the  Christian  church — by  his  other 
sheep ;  i .  The  Jews  who  refuse  to  acknow.- 
ledge  Jesus  as  the  Messiah  ;  2.  The  Mahom- 
etans who  acknowledge  Jesus  to  have  been  a 
great  prophet,  but  yet  have  suffered  them- 
selves to  be  deluded  by  the  vain  pretensions  of 
an  enthusiastick  impostor  ;  and  3.  The  hea- 
then nations,  of  whom  we  may  say  with  Isaiah, 


SERMON  IV.  61 

*'  darkness  covers  the  earth,  and  gross  darknes$ 
*^  the  people.*'  And  when  we  say,  that,  these 
other  sheep  shall  hear  his  voice,  and  be  brought 
in,  we  mean  that  the  Jews  shall  at  last  yield  to 
the  force  of  truth,  lay  aside  their  prejudices, 
and  believe  that  Jesus  is  the  Messiah ;  that  the 
Mahometans  shall  perceive  their  errours,  and 
acknowledge  no  other  prophet  but  Jesus  of 
Nazareth ;  in  short,  that,  the  glory  of  the  Lord 
shall  yet  arise  upon  those  who  now  sit  in  dark- 
ness, and  their  light  shall  come. 

The  conversion  of  the  Jews  to  the  faith  of 
Christ,  is  an  event  generally  expected  to  take 
place  in  the  latter  days.  For  this  they  seem 
to  be  miraculously  reserved  by  divine  provi- 
dence. For  notwithstanding  innumerable 
persecutions,  captivities,  changes  and  revolu- 
tions ;  in  spite  of  many  attempts  to  incorpo- 
rate them  with  the  nations  among  whom 
they  have  lived,  they  still  remain  a  separate 
and  distinct  people,  professing  their  ancient 
national  faith,  and  governed  by  their  own  pe- 
culiar customs  and  manners;  and  this  unfortu- 
nate nation  still  remains  separate  and  distinct 
from  all  the  nations  of  the  earth,  a  dispersed, 
persecuted  and  despised  race,  a  standing  proof 
of  the  truth  of  revelation,  a  striking  instance  of 


62  SERMON  IV. 

the  divine  vengeance  against  infidelity  and  dis- 
obedience, and  we  trust,  a  fit  subject  for  the 
display  of  the  divine  glory  in  their  conversion 
and  restoration.  For  that  the  rejection  of  the 
Jews  is  not  final  and  perpetual  we  have  the 
authority  of  many  plain  and  certain  predic- 
tions interpreted  by  an  infallible  apostle.  The 
prophet  Isaiah,  after  foretelling  the  advent  of 
the  Messiah  and  the  glories  of  his  reign,  thus 
describes  the  conversion  of  the  Gentiles  and  the 
subsequent  restoration  of  the  Jews.  ''  In  that 
*'  day  there  shall  be  a  root  of  Jesse  which  shall 
'*  stand  for  an  ensign  to  the  people:  to  it  shall 
*'  the  Gentiles  seek  ;  and  his  rest  shall  be  glori- 
^'  ous.  And  it  shall  come  to  pass  in  that  day, 
*^  that  the  Lord  shall  set  his  hand  again,  the 
**  second  time,  to  recover  the  remnant  of  his 
'*  people  which  shall  be  left.  And  he  shall  set 
^^  up  an  ensign  to  the  nations,  and  shall  assem- 
*'  ble  the  outcasts  of  Israel,  and  gather  together 
*'  the  dispersed  of  Judah  from  the  corners  of 
^'  the  earth."  The  apostle  Paul  likewise  says, 
^'  I  would  not  that  ye  were  ignorant  of  this, 
''  that  blindness  in  part  has  happened  to  Israel 
'^  until  the  fulness  of  the  Gentiles  be  come 
''  in,  and  then  all  Israel  shall  be  saved." 
When  or  hoxv  tJiis  desirable  event  shall   take 


SERMON  IV.  63 

place,  we  are  not  told,  and  therefore  are  not 
authorized  to  conjecture:  whether  the  conver- 
sion of  the  Jews  shall  be  previous  or  subse- 
quent to  the  conversion  of  those  other  nations 
who  still  refuse  the  yoke  of  Jesus.  Whether 
they  shall  be  brought  in  by  degrees  separately 
and  individually,  or  at  once  in  one  great  body, 
and  with  the  consent  of  the  whole  nation,  are 
points  which  no  man  can,  with  certainty,  de- 
termine. Their  opinion  is  the  most  proba- 
ble in  itself,  and  most  consonant  to  the  pro- 
phesies on  this  subject,  who  suppose,  that, 
after  they  have  endured  the  various  curses  pro- 
nounced on  their  infidelity,  the  Lord,  in  his 
own  time  and  way,  will  gather  them,  as  their 
great  Legislator  predicts,  from  among  the  na- 
tions whither  he  had  scattered  them,  and  with 
an  outstretched  arm  will  lead  them  in  tri- 
umph to  take  possession  of  the  land  of  their 
fathers.  This  will  be  an  event  of  such  mag- 
nitude and  splendour,  it  will  be  so  decided  a 
proof  of  the  truth  of  Christianity,  that  none 
can  possibly  avoid  conviction — all  the  nations 
of  the  earth,  shall  hasten  into  the  Redemer's 
fold — the  sheep  of  Jesus  shall  be  brought  from 
afar;  they  shall  fly  as  a  cloud  driven  by  the 


64  SERMON  IV. 

wind,  and  flock  together  as  doves  to  their  win- 
dows. 

The  conversion  of  the  followers  of  Moham- 
med to  the  Christain  faith  is  also  an  event 
which,  though  not  in  particular  and  express, 
yet  in  general  language,  we  are  taught  by  the 
sacred  oracles  to  expect.  As  I  had  occasion 
to  observe  and  illustrate  in  a  former  discourse,, 
though  we  may  justly  lament  that  Christianity 
has  not  been  equally  successful,  yet  the  exten- 
sive propagation  of  Mahommedan  faith  ought 
not  to  excite  much  regret ;  because  in  many 
respects  it  is  a  proper  forerunner  to  the  gospel^ 
and  well  calculated  to  pave  the  way  for  Its  in- 
troduction. By  means  which  Christianity 
does  not  allow  its  professors  to  employ,  Mo- 
hammed diffused  knowledge  and  civilization 
among  nations  formerly  rude  and  barbarous. 
He  taught,  together  with  an  excellent  system 
of  morals,  the  belief  of  one  God,  and  of  a 
future  state  of  rewards  and  punishments,  which 
are  the  necessary  foundations  of  every  system 
of  religion.  The  Mohammedans  are  fettered 
with  fewer  prejudices  than  the  Jews.  They 
have  a  high  respect  for  Jesus,  and  believe  his- 
divine  mission  ;  and  should  the  time  arrive 
when,  delivered  from  the  shackles  of  despot- 


SERMON  IV.  6^ 

ism,  they  shall  enjoy  the  privilege  of  calm  dis- 
cussion and  free  inquiry,  errour  and  imposture 
will  speedily  disappear  before  the  light  of  truth. 
This  period,  moreover,  appears  to  be  at  no 
great  distance.  The  general  weakness  and  de- 
cay which  are  apparent  in  all  Mohammedan 
States;  the  rapid  progress  which  a  Christian 
Princess,  seconded  by  the  hardy  sons  of  the 
north,  has  lately  made  towards  the  universal 
empire  of  Asia ;  the  extensive  settlements  made 
by  another  great  commercial  nation  in  an  op- 
posite quarter  of  that  populous  and  extensive 
country,  all  indicate  the  speedy  overthrow  of 
the  temporal  power  of  Mohammed ;  and  with 
this  the  spiritual  dominion  will  fall  of  course. 
Christianity  was  propagated  by  argument,  its 
evidence  rests  on  sound  and  immutable  reason; 
and,  therefore,  it  cannot  fall  as  long  as  human 
nature  continues  the  same.  But  the  religion 
of  Mohammed  was  propagated  by  the  sword  ; 
it  is  still  interwoven  with  the  political  constitu- 
tion ;  and,  therefore,  when  the  power  of  the 
sword  shall,  with  whatever  views  of  ambition 
or  of  policy,  be  wrested  from  its  professors,  it 
will  have  no  support,  the  whole  system  will 
tumble  into  ruins,  like  a  building  wiiose  foun- 
dation is  removed.     There  is  no  religion  but 

VOL.  II.  K 


66  SERMON  IV, 

the  Gospel  that  can  bear  the  fiery  trial  of  per- 
secution and  affliction. 

But  not  only  do  we  expect  that  the  Jews  and 
Mahometans  shall  hear  Christ's  voice,  and  be 
brought  into  his  fold,  the  Sacred  Oracles  men- 
tion other  sheep  besides  these  which  shall  also 
be  brought  in.  They  predict  an  era  when  the 
knowledge  of  the  Lord  shall  cover  the  whole 
earth;  when  the  heathen  and  unenlightened 
nations  shall  enjoy  with  us  the  benefits  of 
knowledge  and  the  blessings  of  religion.  To 
an  event  so  wonderful  and  so  glorious,  we  dare 
scarcely  lift  our  imagination,  much  less  can 
we  pretend  to  point  out  the  means  by  which  it 
may  be  accomplished.  We  rest  with  confi- 
dence in  this,  that  he  who  hath  foretold  it  is 
able  to  bring  it  to  pass,  and  we  believe  that  the 
Lord  will  hasten  it  in  his  good  time.  At  the 
time  when  our  Lord  uttered  the  sentiment  in 
the  text,  the  conversion  of  the  Gentiles  was  an 
event  equally  as  improbable  as  the  farther  pro- 
pagation of  the  Gospel  is,  in  the  present  days, 
to  nations  barbarous  and  uncivilized,  whom 
the  foot  of  the  traveller  has  never  visited;  on 
whom  the  day  of  science  and  religion  has  not 
yet  dawned.  Who  could  have  supposed  that 
Jesus,  addressing  a  company  of  Jews  in  the 


SERMON  IV.  67 

landof  Judea,  alluded  even  to  a  country  which 
was  then  undiscovered,  and  meant  that  he  had 
sheep  on  these  distant  shores,  who,  eighteen 
hundred  years  after  his  crucifixion  should  hear 
his  voice  and  be  brousfht  into  his  fold  ?     The 
numerous  discoveries  which  of  late  years  have 
been  made  ;   the  regular  and  easy  intercourse 
which  by  means  of  navigation  may  be  carried 
on  between  the  most  distant  regions;   the  spi- 
rit of  adventure  which,  in  this  commercial  age, 
prevails  in  many  Christian  countries;   furnish 
advantages  which  could  not  have  been  found 
in  any  preceding  period.     To  the  honour  of 
the  British  nation  and  of  human  nature  I  men- 
tion, that  the  most  strenuous  exertions  are  ma- 
king among  that  people  to  improve  the  present 
favourable  circumstances;  that  many,  anima- 
ted with  a  noble  zeal  for  the  cause  of  truth  and 
of  Christianity,  have  formed    themselves  into 
societies  for  the  propagation  of  the  Gospel ; 
and  that  missions  are  actually  instituted  for  the 
conversion  of  the  South-Sea  Islanders,  of  the 
Hindoos,  and  of  the  American  Indians. 

It  is  our  duty  to  co-operate  with  them,  as  far 
as  lies  in  our  power  in  advancing  the  common 
cause  of  Christianity.  It  is  our  duty,  and  it 
is  also  in  pur  power,  to  recommend  religion  by 


68  SERMON  IV. 

our  example ;  to  show,  by  the  influence  which 
it  has  on  our  heart  and  conduct,  that  it  is  wor- 
thy of  all  acceptation ;  and  to  offer  up  our  pray- 
ers to  heaven,  that  the  gospel  may  have  free 
course  and  be  glorified,  that  the  kingdoms 
of  this  world  may  become  the  kingdoms  of  our 
Lord  and  of  his  Christ ;  that  there  may  be  one 
fold  and  one  shepherd. 

JSTote — The  illustration  of  the  third  division  of  this  subject^ 
as  projected  by  the  authour,  was  not  found  among  his  manu- 
scripts. 


SERMON  V. 

PART  I. 


On  the  holy  sacrament  of  the  Lord*s  Supper, 


Luke,  Chap.  22,  Verse  15^ 

"  With  desire  I  have  desired  to  eat  this  passover  with 
you,  before  I  suffer." 

The  passover  was  an  anniversary  festival  cel- 
ebrated by  the  Jews,  in  commemoration  of 
their  deliverance  from  Egyptian  bondage. 
Jesus,  who  came  not  to  destroy  the  law  but  to 
fulfil  it,  had  always  set  before  his  followers  an 
example  of  all-righteousness,  and  had  been 
punctual  therefore  in  discharging  even  those 
ritual  and  ceremonial  observances  which  were 
imposed  on  the  Jews  by  the  law  of  Moses. 
We  find  him  attending  the  publick  worship  in 
the  synagogues;  we  find  him  making  the 
customary  offerings  and  oblations  in  the  tem- 
ple, and  we  read  of  him,  on  former  occasions, 
regularly  and  zealously  going  up  to  Jerusalem 


70  SERMON  V. 

to  celebrate  with  his  countrymen  this  grand 
feast  of  the  passover.     But  we  learn,  from  the 
preceding  part  of  the   history,  that  the  ap- 
proach of  this  particular  festival,  here  alluded 
to,  was  accompanied  with  more  important  pre- 
paration than  had  ever  been  the  case  on  any 
former  occasion.     The  reason  was,  that  the 
baptism  wherewith  he  was  to  be  baptized  drew 
near,  and  he  was  straitened  'till  it  was  accom- 
plished.    He  foresaw,  that,  on  this  occasion, 
his  soul  was  to  be  offered  up  unto  God  ;  that 
his  enemies  would  triumph  over  him;    and 
that  his  life  of  trouble  was  to  be  finished  by  an 
ignominious  death.     This  was  the  last  time 
that  he  should  eat  the  passover  with  his  disci- 
ples, until  it  was  fulfilled  in  the  kingdom  of 
God.     But  though  these  gloomy  prospects  lay 
before  him,  and  he  felt  with  the  deepest  sensi- 
bility of  soul  the  wounds  which  they  inflicted, 
yet  we  do  not  find  that  he  was  at  all  discour- 
aged or  dismayed.     On  the  contrary,  he  went 
up  to  Jerusalem  not  merely  with  resignation, 
but  even  with  boldness,  alacrity  and  cheerful- 
ness.     Instead  of  shrinking  from  tlie  conflict, 
and  seeking  to  avoid  by  flight  or  concealment 
the  place  or  the  occasion  of  his  troubles  and 
persecution,  he  went  up  in  a  more  open  and 


SERMON  V.  71 

magnificent  manner  than  heretofore ;  and  even 
vehemently  desired. to  eat  this  passover  with  his 
disciples.  With  a  generosity,  of  which  he 
is  the  only  example,  he  was  less  affected  by 
the  consideration  of  his  own  sufferings  than  he 
was  encouraged  and  elevated  by  the  happiness 
he  was  to  secure  to  his  followers.  For  the  joy 
that  was  set  before  him  he  cheerfully  endured 
the  cross,  despising  the  shame. 

But  what,  no  doubt,  chiefly  occupied  his 
thoughts  on  occasion  of  this  passover,  and 
which  was  the  cause  of  that  desire  which  he 
had  to  celebrate  it,  was  the  favourable  oppor- 
tunity which  it  presented  of  instituting  a  sim- 
ple, but  significative  and  solemn  service,  which 
would  tend  to  recall  the  remembrance  of  him, 
when  he  was  gone  from  them  ;  which  would 
be  a  token  and  memorial  of  the  familiarity  and 
friendship  which  tliey  had  enjoyed  with  him 
for  several  years ;  and  which  would  be  a  dis- 
tinguishing badge  of  his  followers  in  all  suc- 
ceeding ages. 

This  appears  to  be  the  meaning  and  scope 
of  the  verse.  But  what  seems  no  less  worthy 
of  attention,  is  the  contrast  which  may  be  re- 
marked between  the  disposition  and  conduct  of 
our  Saviour  on  this  occasion,  and  those  of  his 


n  SERMON  V. 

professed  followers  when  the  Christian  passo* 
ver,  which  is  the  substitute  of  the  Jewish,  is 
about  to  be  celebrated.  With  whatever  bitter 
herbs  this  festival  was  accompanied  to  our 
Lord,  he  not  only  cheerfully  partook  of  it,  in 
obedience  to  his  father*s  will,  and  in  conformi- 
ty to  the  great  design  of  his  mission  into  the 
world,  but  he  even  felt  an  anxious  desire  to 
be  present  at  this  feast,  though  he  knew  that 
bonds  and  imprisonment  and  death  awaited 
him.  How  different  this  from  the  conduct  of 
his  followers,  who,  notwithstanding  it  is  their 
express  duty  to  partake  of  the  Christian  pass- 
over,  notwithstanding  it  is  a  most  delightful 
feast  to  every  worthy  partaker,  notwithstanding 
it  is  accompanied  with  unspeakable  advanta- 
ges, not  only  to  individuals  but  to  the  Church 
in  general,  do  yet  either  perform  this  duty  with 
lukewarmness  and  indifference,  or  are  found 
to  be  absent  when  this  ordinance  is  to  be  cele- 
brated, or  perhaps  absolutely  refuse  to  perform 
it,  consider  it  as  a  duty  of  slight  obligation  and 
trifling  importance,  and  thus  trample  under 
foot  the  blood  of  the  covenant  wherewith  we 
are  sanctified. 

This,  my  brethren,  is  a  conduct  which   I 
have  often  had  occasion  to  mention  with  aston- 


SERMON  V.  73 

ishment,  regret  and  disapprobation.     I  have 
from  time  to  time  addressed  to  you  such  ex- 
hortations  as   I   thought   would     have  some 
weight,  at  least,  with  the  serious  and  well  dis* 
posed  ;  and  I  had  begun  to  Jiopc,  that  my  re- 
monstrances had,  at  last,  awakened  some  to  a 
sense  of  the  obligation  and  importance  of  this 
solemn  ordinance.       But  alas !  the  righteous- 
ness of  many  among  us  is  as  the  morning  cloud 
and  the  early  dew   which  soon   pass  away. 
Some  who  heretofore   were  punctual   in  dis- 
charging this  duty  do  now  regularly  absent 
themselves  from  church  on  a  communion  Sab- 
bath.    Others  who  do  communicate  are  not 
sufficiently  attentive  to  recommend  this  neces- 
sary duty  to  others,   especially  their  children, 
relatives  and  dependents.      The  young   and 
rising  generation  are  thus  left  ignorant  in  reli- 
gious things,  and,  if  we  may  judge  from  out- 
ward appearances,  scarcely  reflect  that  they 
have  immortal  spirits  to  be  saved;  that  they 
are  sinful  creatures  who  need  a  Saviour ;  or 
that  they  came  into  the  world  for  any  other 
purpose  than  to  prosecute  the  gaieties  and  fri- 
volities of  fashion  and  amusement,  or,  at  best, 
to  pursue  the  trifling  and  short-lived  objects 
of  the  present  life.     As  we  have  the  prospect 

VOL.  IT.  J. 


74  SERMON      V. 

of  celebrating  next  Sabbath  the  holy  ordi- 
nance of  the  Lord's  supper,  I  think  it  my  du- 
ty once  more  to  return  to  the  charge,  and  en- 
deavour to  excite  in  the  members  of  this  con- 
gregation a  more  general  desire  than  has  hith- 
erto been  manifested  of  eating  the  Christian 
passover. 

For  this  purpose  I  propose  to  dedicate  this 
day  to  a  preparatory  service  for  the  more  so- 
lemn service  of  next  Sabbath :  and  by  the 
number  of  applications  for  admission  to  the 
communion  which  shall  be  made,  in  the  course 
of  the  week,  I  shall  be  able  to  determine 
whether  there  is  yet  remaining  sufficient  reli- 
ligion  and  virtue  to  be  operated  upon  by  mo- 
tives of  duty  and  even  interest,  or  whether  it 
will  be  of  any  avail  ever  to  renew  this  subject 
again.  In  this  and  the  following  discourse 
therefore  I  shall  endeavour ; 

In  the  first  place,  to  point  out  the  obliga- 
tions which  all  Christians  are  under  to  cele- 
brate the  sacrament  of  the  Lord's  supper: 

Secondly,  in  order  to  shew  you  that  it  is  your 
interest  as  well  as  your  duty,  and  in  order  to  con- 
vince you  that  to  eat  the  Christian  passover  is 
an  honour  and  privilege  which  we  ought 
earnestly  to  desire,  I  will  endeavour  to  point 


SERMON  V.  75 

out  some  of  those  innumerable  advantages 
which  are  derived  from  partaking  of  the  Lord's 
supper; 

And  lastly,  I  shall  endeavour,  briefly,  to 
describe  the  preparation  which  is  most  suit- 
able on  such  an  occasion,  that  you  may  dis- 
charge this  duty  in  a  good  and  acceptable 
manner. 

I.  In  the  first  place,  I  am  to  point  out  the 
obligations  which  Christians  are  under  to  cele- 
brate the  sacrament  of  the  Lord's  supper.  And 

First,  we  are  bound  to  celebrate  the  sacra- 
ment of  the  Lord's  Supper  by  the  express  com- 
mand of  our  Lord  enjoining  us  to  do  so.  It 
is  a  common  but  gross  and  fatal  mistake  to 
suppose  that  the  sacrament,  though  a  proper 
and  good  thing,  is  not  a  strict  duty  binding  in- 
discriminately on  all  who  profess  the  gospel, 
that  it  is  left  to  our  own  option  whether  we  shall 
partake  of  it  or  not,  that  by  receiving  it  we  in- 
deed perform  an  important  act  of  virtue  and 
are  entitled  to  exalted  praise,  but  that  no  posi- 
tive guilt  is  incurred  by  absenting  ourselves 
from  the  ordinance.  But  what  constitutes 
moral  obligation?  It  is  the  authority  of  the 
lawgiver  by  whom  the  action  is  commanded 
or  forbidden.     The  destinction  of  moral  and 


76  SERMON  V. 

positive  precepts  lessens  not  the  strictness  of  the 
obligation  of  either.  If  the  former  are  made 
known  to  us  by  the  dictates  of  reason  and  con- 
science, the  latter  proceed  from  a  source  no 
less  pure  and  infallible,  from  God  himself 
speaking  to  us  in  his  word.  If  moral  precepts 
are  consistent  with  the  eternal  rectitude  and 
fitness  of  things,  it  is  no  less  so  for  creatures  to 
obey  the  will  of  their  Creator  in  whatever  he 
is  pleased  to  command.  Who  ever  violates  a 
positive  precept  acts  in  direct  opposition  to  the 
eternal  fitness  of  things,  which  laid  him  under 
an  obligation  to  obey  that  positive  precept.  He 
is  guilty  of  sin,  no  less  than  he  who  violates 
a  moral  precept,  because  he  equally  insults  the 
authority  of  the  lawgiver  and  infringes  his  right 
to  obedience.  To  get  rid  therefore  of  the 
obligation  which  we  are  under  to  celebrate  the 
sacrament  of  the  supper,  we  must  either  dis- 
avow the  authority  of  Jesus  as  a  lawgiver  or 
deny  the  existence  of  the  precept.  The  former 
will  be  a  bold  and  difficult  step — to  reject  the 
authority  of  him  whom  winds  and  waves 
obey,  who  hath  the  keys  of  hell  and  of  death, 
who  shutteth  and  none  can  open,  who  openeth 
and  none  can  shut.  Or  if  we  might  possibly 
be  foolish  and  unhappy  enough  now  to  con- 


SERMON  V.  77 

€€al  from  our  own  minds  this  interesting  truth, 
that,  Jesus  is  our  lawgiver  and  will  be  our 
judge,  yet  we  shall  not  be  able  to  do  so  in  that 
day,  when,  seated  on  a  tribunal  of  justice,  his 
language  shall  be  *^  those  mine  enemies,  who 
**  would  not  that  I  should  reign  over  them, 
'^  bring  hither  and  slay  them  before  me." 

The  other  evasion  is  equally  impossible. 
For  though  too  many  are  but  little  acquainted 
with  their  Bible,  their  is  none  who  can  read  or 
who  has  ever  frequented  the  house  of  God 
who  knows  not,  that,  the  Lord  Jesus,  the  same 
night  in  which  he  was  betrayed,  took  bread,  and 
wheyi  he  had  given  thanks,  he  brake  it,  and 
said.  Take,  eat;  this  is  my  body  broken  for  you; 
this  do  in  remembrance  of  me.  After  the  same 
manner  he  took  the  cup  when  he  had  supped,  and 
said.  This  cup  is  the  new  testament  of  my  blood: 
this  do  ye,  as  oft  as  ye  drink  it,  in  remembrance 
of  me.  For  as  often  as  ye  eat  this  bread,  and  drink 
this  cup,  ye  do  shew  forth  the  Lord's  death  till 
he  come. 

Let  no  man  then  pretend  to  suppose,  that, 
it  is  a  matter  of  indifference  whether  he  com- 
municate or  not.  For,  from  what  has  been 
now  said,  it  appears  to  be  as  much  your  duty 
to  communicate  as  it  is  to  remember  the  Sab- 


78  SERMON  V. 

bath  day  to  keep  it  holy,  or  to  honour  your 
father  and  mother.  You  are  equally  guilty  of 
sin  in  neglecting  to  communicate  as  if  you  took 
the  name  of  the  Lord  your  God  in  vain ;  or 
were  guilty  of  murder,  adultery  and  theft. 
For  the  same  Lawgiver  who  says  remember  the 
Sabbath  day  to  keep  it  holy,  and  honour  your 
father  and  your  mother,  also  says,  do  this  in 
remembrance  of  me.  He  who  has  forbidden 
profane  swearing  and  murder,  has  also  pro- 
nounced accursed  every  one  who  continueth 
not  in  all  things  written  in  the  book  of  the 
law  to  do  them.  And  not  only  is  the  omis- 
sion of  communicating  sinful,  but  it  is,  more* 
over,  a  sin  of  the  deepest  dye  and  of  the  most 
aggravated  nature. 

For,  in  the  second  place,  we  are  bound  to  cel- 
ebrate the  sacrament  of  the  Lord^s  supper,  by 
the  strongest  of  all  ties,  those  of  gratitude  and 
love.  Consider  the  occasion  and  design  of 
the  institution.  It  was  appointed  to  assist  us 
in  recalling  to  mind  one  whom,  were  it  not 
for  our  corrupt  and  treacherous  hearts,  we 
could  never  forget,  him  who  is  the  greatest 
and  best  friend  of  the  human  race;  to  com- 
memorate an  event  the  most  striking  that  oc- 
curs in  the  annals  of  mankind,  an  event  de- 


SERMON  V.  79 

monstrative  of  love  and  grace  unparalleled, 
and  productive  of  unspeakable  benefits  to  the 
human  race.  Viewed  in  this  light  every  prin- 
ciple in  our  nature  calls  upon  us  to  draw  near 
and  contemplate  this  wonderful  thing. 

Do  this  in  remembrance  of  me — said  our 
blessed  Saviour  when  he  instituted  this  ordi- 
nance. How  impressive  and  significant  are 
these  words !  The  circumstances  in  which 
they  were  uttered,  might  serve  instead  of  com- 
ment and  paraphrase  to  those  who  heard  them, 
but  to  us  at  this  distance  of  time,  who  are 
moreover  slow  of  heart  to  believe,  and  still 
slower  to  obey,  some  farther  illustration  may 
be  requisite.  '*  My  beloved  disciples,  would 
'*  he  have  said,  you  have  already  been  wit- 
**  nesses  to  the  unrelenting  malice  of  my  ene- 
''  mles,  to  the  persecution  of  the  Scribes  and 
'*  Pharisees,  and  to  the  violent  opposition 
*'  which  I  have  been  forced  to  encounter  in 
'*  the  prosecution  of  the  great  design  of  re- 
'*  deeming  the  human  race.  But  whatevel* 
**  diflficulties  I  have  hitherto  met  with,  how- 
''  ever  great  my  past  sufferings  have  been,  yet 
**  they  bear  no  proportion  to  those  which  I 
*'  am  shortly  tosufl:er.  For  I  must  now  be  ex- 
'*  posed  not  only  to  the  relentless  rage  of  the 


80  SERMON  V. 

<^  Scribes  and  Pharisees,  and  to  the  Insatiable 
«*  fury  of  an  incensed  multitude,  but  also  to 
^*  the  united  strength  and  attacks  of  all  the 
**  powers  of  darkness.  But  this  is  not  all.  I 
*^  have  a  severer  baptism  to  be  baptized  w^ith; 
<*  I  am  not  only  forced  to  fight  with  men  and 
^*  devils  ;  but,  as  Jacob  contended  and  wrest- 
"  led  with  the  angel  till  he  obtained  a  bles- 
'"  sing,  so  must  I  this  night  wrestle  and  strive 
''  in  prayer  with  God,  till  I  obtain  pardon  and 
'«  blessing  for  the  fallen  sons  of  Adam.  I  am 
**  now  to  feel  the  whole  weight  of  my  father's 
'^  dreadful  wrath  and  indignation  for  all  the 
"  sins  of  the  world.  Your  zeal  and  affection 
<*  for  me  have  hitherto  kept  you  closely  at- 
<*  tached  to  me,  but  the  time  is  at  hand,  when 
"  I  must  be  deprived  even  of  this  consolation, 
**  and  shall  be  left  alone,  to  sustain  the  whole 
'*  shock  of  divine  displeasure  at  human  guilt, 
*'  like  sheep  without  a  shepherd,  you  will  all 
**  of  you  be  soon  scattered,  every  one  to  his 
"  own  home  :  and  I  shall  be  left  in  a  situation 
*«  so  deserted  and  forlorn  that  even  God  himself 
"  shall,  for  a  while,  seem  to  forsake  me.  Then 
'*  shall  I  be  delivered  up  into  the  power  of 
"  mine  enemies  to  be  abused  and  evil  intreated, 
*Mo  be  mocked  and  scourged,  to  be  crucified 


SERMON  V.  8) 

*<  and  slain.  But  all  this  will  I  readily  and 
«'  cheerfully  undergo  for  the  benefit  of  man- 
*'  kind,  that  I  may  turn  my  Father's  just  indig- 
**  nation  from  his  guilty  offspriiig,  that  I  may 
'*  redeem  the  captive  sinner  from  the  guilt 
'^  and  the  dominion  of  sin,  and  that  I  may  thus 
**  reconcile  all  the  redeemed  unto  God  in  one 
'^  body  by  the  cross. 

''  But  while  I  do  and  suffer  so  much  for  you, 
*'  all  that  I  require  in  return  for  such  love  and 
'*  kindness  is,  that,  you  affectionately  remem- 
'*  ber  and  gratefully  commemorate  what  I 
"  have  already  suffered  and  am  still  farther  to 
*'  suffer  in  your  room,  and  for  your  benefit. 
^'  I  therefore  leave  it,  as  my  last  and  dying 
"  order  to  you  all,  and  to  all  who  shall  come 
*^  after  you,  that  you  do,  by  the  constant  celc- 
'*  bration  of  this  holy  sacrament,  perp(?tuate 
*^  and  keep  up  a  continual  remembrance  of 
'*  my  sufferings  and  death,  until  the  time  of 
*'  my  second  coming.  By  breaking  of  bread, 
^'  as  you  see  me  do,  you  will,  in  a  lively  man- 
"  er,  represent  and  set  forth  the  wounding  and 
"bruising  of  my  body  by  the  Jews.  By 
**  eating  it,  you  will  naturally  be  put  in  mind 
"  of  those  benefits  which  are  procured  by  my 
**  death.     The  pouring  out  of  the  v^ine  will 

VOL.  ir.  M 


m  SERMON  V, 

*^  naturally  remind  you  of  my  blood,  which 
^'  is  soon  to  be  shed  for  the  remission  of  sins. 
''  The  drinking  of  it  will  serve  to  shew  the 
''  efficacy  of  my  blood  in  cleansing  and  puri- 
*^  fying  the  soul.  And  your  partaking  of 
*^  both  will  be  sufficient  to  signify  that  as  your 
*'  bodies  are  strengthened  and  refreshed  by 
*'  bread  and  wine,  so  your  souls  are  comforted 
''  and  sustained  by  the  power  and  efficacy  of 
•*  my  death,  and  by  those  heavenly  influences 
*'  and  constant  supplies  of  divine  grace  which, 
^*  for  my  sake,  are  conveyed  and  imparted  to 
*^  you,  and  to  all  Christians,  in  the  due  and 
^'  faithful  receiving  of  this  holy  sacrament/' 

Who,  now,  that  considers  Jesus  Christ  as  his 
Saviour,  and  views  the  communion  in  this  light, 
does  not  perceive  the  obligation  he  is  under 
to  celebrate  it  ?  While  we  stand  in  need  of  a 
Saviour,  we  are  bound  to  commemorate  what 
that  Saviour  has  done  for  us.  While  we  want 
a  faithful  Mediator  to  stand  in  the  breach  for 
us,  we  ought,  unquestionably,  to  remember 
the  inestimable  blessings  which  are  purchased 
and  secured  by  his  death  and  intercession. 
For  how  can  we  lay  any  claim  to  the  mer- 
its of  the  Saviour,  if  we  do  not  follow  his  di- 
rections or  obey  his  commands.      Will  the 


SERMON  V.  85 

despised  and  neglected  Jesus  remember  those 
ungrateful,  disobedient  servants  of  his,  when 
they  shall  appear  before  him,  in  his  kingdom 
of  glory  hereafter,  who  would  never  vouch- 
safe, in  his  kingdom  of  grace  here  on  earth,  to 
do  so  small  a  matter  in  remembrance  of  him 
as  to  receive  the  sacrament  of  his  body  broken 
and  blood  shed  for  their  sakes  ?  What  can 
such  a  neglect  proceed  from  but  a  disregard 
for  this  merciful  Saviour,  a  forgetfulness  of  his 
love  and  compassion,  a  base  ingratitude  to  his 
memory,  and  a  shameful  disobedience  to  his 
commands  ?  What  rudeness  and  incivility,  to 
say  no  worse,  must  it  be  to  turn  our  backs, 
with  coldness  and  indifference,  on  the  Lord's 
table,  when  we  would  reckon  it  a  breach  of 
good-manners  to  slight  a  civil  invitation  from 
a  neighbour  or  a  friend  ?  What  blindness  and 
stupidity  must  it  be  to  refuse  the  gracious  in- 
vitation of  our  Saviour  to  partake  of  this  hea- 
venly banquet  ?  to  spurn  at  the  offer  of  pardon 
and  peace  freely  made  us  in  this  sacrament  ? 
If  love  be  naturally  productive  of  love,  if 
friendship  merit  a  correspondence  in  kindness, 
what  is  not  due  to  him  whose  love  was  stronger 
than  death,  who  is  a  friend  that  sticketh  clo- 
ser than  a  brother? 


84  SERMON  V. 

3,  We  are  bound  to  celebrate  the  sacra- 
ment of  the  Lord's  supper  by  a  regard  to  the 
honour  of  Christianity .  The  gospel  is  a  system 
of  religion  accompanied  with  less  outward 
ceremony  and  show  than  any  other  system 
which  was  ever  disclosed  to  the  world .  Among 
the  few  simple  rites  which  it  prescribes  this  is 
by  much  the  most  important.  It  may  in  truth 
be  called  the  distinguishing  badge  of  Chris- 
tianity. By  adopting  this  badge  we  acknow- 
ledge the  society  to  which  we  belong:  we  pro- 
fess to  glory  in  the  crosi  of  Christ,  Prayer  and 
praise,  and  the  duties  of  morality  are  com- 
mon to  every  religion.  We  might  attend  the 
church,  practise  devotion,  and  live  outwardly 
a  good  moral  life,  and  yet  disbelieve  the  whole 
revelation  of  God.  For  in  these  things  what 
do  we  more  than  others.  Do  not  even  the 
Jew,  the  Mahometan  and  the  Infidel  do 
likewise?  If  we  would  be  thought  followers 
of  Christ  we  must  practise  those  duties  which 
he  has,  more  particularly,  prescribed  as  the 
badges  of  our  calling.  Hereby  shall  all  men 
know  that  we  are  his  disciples,  if  we  zeal- 
ously and  regularly  perform  the  solemn  act  of 
eating  his  flesh  and  drinking  his  blood. 

I  do  not  mean  to  affirm  that  all  who  absent 


SERMON  V.  S5 

themselves  from  communion  are  enemies 
of  the  the  gospel.  I  know  that  many  would 
be  greivously  offended  at  such  a  suppo- 
sition. But  I  must  say,  that,  if  you  real- 
ly believe  the  awful  truths  of  religion,  your 
principles  and  your  practice  are  much  at  va- 
riance. In  times  of  danger  and  division, 
every  man  must  choose  a  side  openly,  and 
abide  by  it  firmly.  In  an  age  when  the  love 
of  many  waxes  cold,  when  the  most  open  and 
lamentable  defection  from  the  cause  of  Chris- 
tianity prevails,  when  its  enemies  are  nume- 
rous and  daring  beyond  example  or  prece- 
dent, he  that  is  not  for  us  is  against  us.  If 
he  be  not,  absolutely,  ranked  with  the  ene- 
mies of  God,  his  friendship  will  certainly  be 
regarded  with  suspicion  and  jealousy.  Luke- 
warmness  and  indifference  are  often  more  fatal 
to  a  cause  than  avowed  enmity  and  opposi- 
tion. The  disregard  of  religious  ordinances 
emboldens  the  infidel  and  discourages  the 
friends  of  religion.  As  therefore  you  regard 
the  interest  and  glory  of  your  Redeemer;  as 
you  would  wish  his  religion  to  spread  and 
flourish  in  the  world;  nay  as  you  would  not 
wish  that  Christianity,  government,  morality 
and  law  should  be  blotted  out  from  the  face  of 


86  SERMON  V. 

the  earth,  step  forward,  show  that  you  are  not 
ashamed  to  own  your  Lord  in  the  midst  of  a 
crooked  and  perverse  generation;  prove  by 
the  observance  of  this  solemn  act  which  I  now 
recommend,  that  the  number  of  Christ*s  friends 
is  not  so  small  as  the  enemy  may  be  ready  to 
suppose.  Blessed  indeed  would  be  the  con- 
sequences, if  a  whole  people  would  with  one 
heart  and  one  voice  thus  avow  their  principles. 
It  would  strike  terrour  and  dismay,  into  the 
enemies  of  our  faith ;  it  would  awaken  the 
most  thoughtless  and  unconcerned ;  it  would 
decide  the  doubtful  and  wavering  to  the  cause 
of  truth;  it  would  encourage  the  young  and 
timorous;  it  would  revive  decayed  religion  and 
godliness,  and  the  glory  of  the  Lord  would 
yet  dwell  in  our  land.  But,  on  the  contrary, 
if  the  same  disregard  of  the  ordinances  of  re- 
ligion which  characterizes  this  age  still  con- 
tinue or  proceed  any  farther,  the  only  conclu- 
sion I  can  perceive  will  be,  that  the  know- 
ledge and  practice  of  Christianity  will  gradu- 
ally disappear  from  among  men.  Then  as- 
suredly you  may  not  only  bid  adieu  to  every 
thing  good  and  valuable  in  the  present  life, 
but  you  may  extend  your  views  to  the  future, 
and  reflect  on  that  declaration  of  our  Lord, 


SERMON  V.  87 

'*  Whosoever  shall  be  ashamed  of  mc,  and  of 
**  my  words,  in  this  adulterous  and  sinful  gen- 
'*  eration,  of  him  also  shall  the  Son  of  man 
^^  be  asliaiued,  when  he  comcih  in  the  glory 
'*  of  his  Father  with  his  holy  angels/* 

4.  All  Christians  are  bound  to  celebrate  the 
sacrament  of  the  supper,  by  their  baptismal 
vows.  Some  may  suppose  that  being  bap- 
tized at  a  period  when  they  were  incapable  of 
entering  personally  into  any  engagements, 
they  are  not  at  all  bound  by  any  thing  done 
by  their  parents  or  sponsors.  This  however  is 
certainly  an  errour;  at  least  it  is  not  consistent 
with  what  happens  every  day  in  common  life. 
The  engagements  of  the  representative  are 
binding  on  those  who  are  represented;  the 
heir  is  bound  to  fulfil  the  contracts  of  the  tes- 
tator ;  th^  offspring  are  unavoidably  aflt'ected 
by  the  conduct  of  the  progenitor.  And  if 
the  children  or  persons  represented  are  bound 
by  the  act  of  their  substitute,  much  more  are 
the  parents  wh-o  themselves  entered  into  the  en- 
gagement; more  especially  until  they  are  in 
some  measure  exonerated  by  the  children's 
coming  to  the  table  of  the  Lord,  and  there  as- 
suming upon  themselves  those  honourable  and 
beneficial  engagements   which   their  parents 


g8  SERMON  V. 

formed  for  them  at  a  period  when  they  had 
not  understanding  sufficiently  mature  to  per- 
ceive these  advantages.  It  is  the  business  of 
parents,  then,  as  they  regard  their  own  obliga- 
tions or  those  of  their  children,  to  instruct 
them  early  in  the  nature  of  the  Christian  doc* 
trines  and  duties,  more  especially  of  this  so- 
lemn ordinance,  and  to  urge  them  by  argument 
and  authority  to  discharge  so  pressing  a  duty. 
There  are  few  parents  who  do  not  think  them- 
selves guilty  of  a  great  omission  if  they  do 
not,  as  soon  as  convenient,  present  their  chil- 
dren by  baptism  unto  God.  If  death  overtake 
them  before  they  have  been  admitted  into  the 
bosom  of  the  Christian  society,  the  recollec- 
tion of  their  neglect  must  press  heavy  on  the 
minds  of  the  parents.  But  yet  you  have  done 
only  half  your  duty  unless  you  also  bring 
them  with  you  to  the  table  of  the  Lord,  and  a 
second  time  present  them,  a  ripened,  reason- 
able, and  acceptable  offering  unto  God. 
How  early  this  second  dedication  of  your  off- 
spring should  be  made,  it  is  impossible  to  de- 
termine. If  you  have  been  at  due  pains  to 
endow  their  infant  minds  with  the  rudiments 
of  religious  knowledge,  the  fit  season  of  com- 
municating is  earlier  than  may  be  imagined. 


SERMON  V.  89 

They  that  are  taught  to  seek  God  early  shall 
find  him.  Certain  it  is,  that  many  think 
themselves  capable  of  acting  for  themselves, 
and  of  forming  some  of  the  most  important 
engagements  in  life,  who  yet  pretend  that 
they  are  too  young  to  perform  this  indispens- 
able duty.  But  these  I  cannot  rank  with  the 
wise  and  the  worthy — they  are  destitute  of  a 
sense  of  duty ;  they  cannot  possibly  feel  any 
regard  for  the  Master  they  pretend  to  serve,  or 
put  any  value  on  what  he  has  done  for  them 
— they  are  indifferent  to  the  interests  of  reli- 
gion— they  are  faithless  even  to  their  baptis- 
mal vows. 

These  important  truths  I  have  thought  it  my 
duty  to  lay  before  you,  with  the  hope,  that 
they  will  yet  have  some  effect  upon  such  as 
are  not  lost  to  all  the  holy  precepts  of  our  re- 
ligion :  and  with  all  others  it  were  vain  to  ar- 
gue, because  success  is  desperate. 


VOL.  TI.  N 


SERMON  VL 

PART  II. 


Oil  the  holy  sacrament  of  the  Lord's  supper 


Luke,  Chap.  22,  Verse  15. 

^  With  desii'e  I  have  desired  to  eat  this  passover  with 
you,  before  I  suffer." 

In  a  former  discourse  from  these  words,  after 
endeavouring  to  explain  their  occasion  and 
import,  I  directed  your  attention  to  a  subject 
which,  though  not  expressly  pointed  out  in 
the  text,  has  at  least  an  intimate  connection 
with  it;  I  mean  the  general  neglect  of  that 
holy  ordinance  instituted  by  our  Lord  when 
he  uttered  the  words  of  the  text.  With  a 
view  to  excite  in  you  an  eager  desire  to  eat 
the  Christian  passover  which  is  to  be  celebra- 
ted among  us,  I  proposed, 

1 .  To  point  out  the  obligations  which  Chris- 
tians are  under  to  celebrate  the  holy  sacra« 
ment  of  the  supper. 


SERMON  VI.  « 

2.  To  point  out  some  of  those  innumer- 
able advantages  which  are  derived  from  the 
worthily  receiving  of  the  Lord's  supper.     And 

3.  To  describe  the  preparation  which  is 
necessary  in  order  to  discharge  this  duty  in  an 
acceptable  manner. 

I.  The  first  head  of  discourse  we  have  al- 
ready illustrated,  and  shewn,  that  all  Chris- 
tians are  bound  to  celebrate  the  holy  sacrament 
by  our  Lord's  express  command — by  love  and 
gratitude  for  what  he  has  done  for  us,  and  for 
the  benefits  which  we  derive  from  his  death — 
by  a  regard  for  the  honour  and  success  of  re- 
ligion— and  by  our  baptismal  vows.  When 
these  considerations  are  duly  weighed,  I  am 
altogether  at  a  loss  to  comprehend  what  it  is 
that  prevents  so  many  from  cheerfully  em- 
bracing every  opportunity  to  discharge  a  duty 
so  important.  I  cannot  possibly  suppose  that 
rational  beings  will  sufler  themselves  to  be  in- 
fluenced by  false  shame,  or  by  fashion,  or  evil 
example,  in  a  matter  of  such  infinite  moment. 
'^  For  it  is  not  a  vain  thing  which  we  now  de- 
'*  clare  unto  you :  it  is  even  your  life."  Nei- 
ther will  they  who  weigh  the  objects  of  time 
and  those  of  eternity  in  a  fair  balance,  who  im- 
partially estimate  pleasure  and  duty,  be  satis- 


9^  SERMON  VI. 

fied  in  their  own  minds  with  the  excuse  of 
too  much  business  or  worldly  engagement. 
Much  less  will  this  excuse  be  accepted  by  the 
great  Judge,  in  whose  estimation  duty  is  par- 
amount to  every  other  obligation:  whose  lan- 
guage is  Thisoughtest  thou  to  have  done,  and 
not  to  leave  the  other  done.  The  reason 
therefore  which  prevents  serious  and  consider- 
ate persons  from  discharging  so  indispensable 
and  obvious  a  duty  is,  either,  that  they  are 
conscious  of  their  being  engaged  in  a  ^inful 
course  of  life  inconsistent  with  the  genius  and 
spirit  of  the  Gospel,  or  they  entertain  such  an 
enthusiastick  and  conceited  opinion  of  their 
own  righteousness  and  devotion,  as  to  despise 
the  elements  of  ordinances,  and  to  be  above 
the  necessity  of  outward  acts  of  religion.  Or 
perhaps  they  are  far  removed  from  either  of 
these  extremes,  but  have  not  attained  a  full 
assurance  of  faith,  and  are  filled  with  doubts 
and  fears  about  their  want  of  preparation,  and 
unfitness  to  make  so  solemn  an  approach  unto 
God. 

With  regard  to  those,  who  do  not  approach 
the  communion  because  they  are  engaged  in 
such  vicious  courses  as  render  them  unfit  for 
so  solemn  a  service,  it  may  be  observed,  that. 


SERMON  VI.  93 

they  might  as  well  on  this  account  cease  their 
attendance  on  the  Church,  because  they  can- 
not tread  God's  courts  or  otVer  up  prayers  to 
him  in  an  acceptable  manner.  For  the  sacri- 
fice of  the  wicked  is  an  abomination  to  the 
Lord  at  all  times  and  in  all  places,  in  private 
and  in  publick,  in  the  ordinary  as  well  as  in 
the  more  solemn  exercises  of  religion.  But 
then  you  would  do  well  to  consider,  that,  if 
you  are  unfit  for  the  Church,  you  are  also  un- 
fit for  heaven;  if  your  vices  prevent  you  from 
appearing  among  the  friends  of  Jesus  at  his 
table  they  will  also  exclude  you  from  the 
blessed  society  of  his  followers  above.  And 
what  a  dreadful  situation  is  this,  when  every 
moment  your  fate  may  be  decided  either  for 
happiness  or  misery?  Every  person  of  com- 
mon sense,  who  for  a  moment  reflects  on  this, 
must  instantly  resolve  to  remove  this  cause  of 
his  neglect  of  the  communion  by  sincere  re- 
pentance for  his  past  sins,  and  a  complete  de- 
sertion of  his  vicious  courses  for  the  future. 

With  regard  to  those  who  presume  upon 
their  own  righteousness  for  acceptance  with 
God,  who  think  that  they  live  good  lives  and 
therefore  have  no  occasion  for  the  help  of  or- 
dinances to  repair  their  fall?  or  excite  them  to 


94  SERMON  VI. 

greater  zeal  and  diligence,  I  must  remind 
them  of  the  declaration  of  our  Saviour,  *'  that 
*'  we  are  at  best  unprofitable  servants/'  And 
of  the  assertion  of  St.  John,  '^  if  we  say  that 
^^  we  have  no  sin,  we  deceive  ourselves  and 
*'  the  truth  is  not  in  us.''  Nay,  so  far  from 
being  free  from  sin,  in  how  many  things  will 
not  a  candid  man  confess  that  he  daily  of- 
fends? If  we  should  avoid  the  more  gross 
transgressions  of  the  law,  yet  how  many  fail- 
ures and  omissions,  how  many  vain  thoughts, 
and  foolish  irregular  desires,  how  many  rash 
and  sinful  expressions  have  we  not  all  to  an- 
swer for?  If,  then,  when  we  have  done  all 
that  man  can  do,  we  are  still  unprofitable  ser- 
vants, if  we  are  all  very  far  from  doing  whalf 
God  might  in  strict  justice  demand  of  us,  then 
tell  me,  ye  who  call  yourselves,  and  who 
would  be  thought  by  others,  good  moral  men, 
whether  you  do  not  want  a  Saviour  and  a  Me- 
diator? one  who  may  interpose  between  God 
and  you  ?  one  who  may  turn  away  his  fierce 
anger,  and  screen  you  from  the  dreadful  ef- 
fects of  his  indignation  ?  one  who  may,  by  his 
own  merit,  supply  the  deficiency  of  your  im- 
perfect services?  one  that  may  intercede  with 
(?od  to  forgive  your  manifold  sins  and  offences  ? 


SERMON  VI.  95 

one  who  may  pour  on  you  the  blessed  influ- 
ence of  the  Holy  Spirit,  to  enable  you  to  dis- 
charge your  duty  for  the  time  to  come?  If 
then  you  do  want  such  a  Saviour,  you  must 
carefully  and  conscientiously  obey  all  that  Sa- 
viour's commands,  before  you  can  possibly  be 
$aved  by  him  ;  and  as  he  has  commanded  you 
to  receive  the  holy  sacrament,  you  must,  with- 
out any  longer  delay,  shew  your  love  for  his 
memory,  and  your  obedience  to  his  command, 
by  doing  this  in  remembrance  of  him. 

With  regard  to  those  who  go  to  neither  of 
these  extremes,  who  are  not  conscious  of  in- 
dulging in  vicious  courses,  nor  vainly  presume 
upon  their  own  righteousness,  but  who  are 
compassed  about  with  many  cares  and  infir- 
mities, and  therefore  think  themselves  unfit 
for  so  solemn  an  approach  to  God,  it  may  be 
observed,  that,  the  Gospel  always  leaves  room 
for  reconciliation  and  restoration  upon  repen- 
tance and  amendment  of  life.  Nothing  can 
make  us  unworthy  to  receive  the  sacrament, 
but  our  resolving  to  continue  unworthy.  If 
we  repent  sincerely  of  our  past  sins  and  resolve 
to  lead  a  new  life  for  the  future,  then  we  may 
safely  go  to  the  sacrament.  **  For  Christ 
**  came  not  to  call  the  righteous,   but  sinners 


96  SERMON  VI. 

<*  to  repentance."  The  fountain  of  his  blood 
was  purposely  opened  to  wash  away  and 
cleanse  the  guilt  of  those  sins  and  that  un- 
cleanness  which  is  sincerely  repented  of  and 
forsaken.  Therefore  if  we  are  truly  sincere, 
if  we  seriously  and  earnestly  desire  to  serve 
God  to  the  best  of  our  power,  we  need  not 
forbear  going  to  the  sacrament  from  an  appre- 
hension of  our  unworthiness;  because  this 
sense  of  our  unworthiness,  with  a  serious  and 
sincere  desire  to  become  better,  an  humble 
and  thankful  remembrance  of  Christ's  death, 
a  lively  faith  in.  God's  mercies  through  him, 
and  love  and  charity  for  all  the  world,  are  the 
best  qualifications  which  we  can  possibly 
bring  with  us  to  the  holy  sacrament. 

Thus,  my  brethren,  have  I  pointed  out  the 
indispensable  obligations  you  are  under  to  cel- 
ebrate the  Lord's  supper,  and  have  shewn 
that' in  no  case  are  you  excusable  for  neglec- 
ting this  ordinance.  And  here  I  leave  the 
matter  to  God  and  to  your  own  conscience.  I 
have  set  before  you  life  and  death ;  and  my 
words  will  not  return  empty,  whether  you  hear 
or  whether  you  forbear. 

II.  I  now  proceed  to  the  second  head  of 
discourse,  which  is,  to  point  out  some  of  those 


SERMON  Vr.  9t 

innumerable  advantages  which  are  derived 
from  the  worthily  receiving  of  the  Lord's  sup- 
per. 

The  benefits  derived  from  the  proper  per- 
formance of  this  duty  are  of  two  kinds  ;  such 
as  naturally  flow  from  it,  and  such  as  arc  in- 
separably annexed  to  it. 

Among  the  former  we  may  reckon  first  a  sin- 
cere sorrow  for  sin,  an  utter  abhorence  of  it^ 
and  a  determination  to  forsake  it  for  ever. 
When  we  see  with  our  eyes,  and  hear  with 
our  ears,  and  handle  with  our  hands  its  bitter 
fruits,  in  the  sufferings  of  our  Redeemer^  it  is 
impossible  not  to  feel  compunction  of  soul 
and  self-condemnation  for  having  been  the 
cause  of  so  much  wo  to  our  greatest  and  best 
friend.  When  we  behold  how  abominable  sin 
is  in  the  sight  of  God,  so  as  to  draw  down  his 
indignation  even  on  the  son  of  his  love,  how  can 
we  any  longer  dare  to  continue  therein  ?  The 
very  solemnity  of  the  approach  to  the  table  must 
tend  powerfully  to  make  us  stand  in  awe  and 
sin  not.  The  consideration  of  the  public  profes- 
sion we  have  made  to  live  blameless  and  with- 
out guile  will  ever  afterwards  be  present  to  our 
minds,  as  a  salutaiy  check,  when  we  are 
tempted   to   commit  sin.     Our  language  wil! 


95  SERMON  VL 

be,  *'how  can  I  do  this  great  wickedness  who 
^'  have  been  at  the   table   of  the  Lord/*  In 
short,  the  very  preparation   requisite  for  this 
ordinance,  the  self-examination  implied  in  it, 
must  have  a  happy  tendency  to  shew  us  our 
true  state  and  character,  to  guard  us  against  sin 
and  to  excite  us  to  greater  purity  and  diligence. 
Further,  the  sacrament  has  a  natural  tenden- 
cy to   strengthen   and  confirm  our  faith.      It 
subjects  what  is  distant  and  unseen  to  the  tes- 
timony of  our  senses.     It  brings  the  wonder- 
ful scenes  transacted  on  Calvary  full  in   our 
view.     It  shews  us  the  accomplishment  of  the 
divine  predictions.     It  assures  us  of  the  immu- 
tability of  thedivine  love,  and  of  God's  fidelity 
to  his    promises;  for  if  he  spared  not  his  own 
son,  but  delivered  him  up  to  the  death  for  us 
all,  how  shall  he  not  with  him  also  freely  give 
us  all  things?   In  short,  it  shews  us  by  the  most 
lively  emblems  the  abihty  and  willingness  of 
our  Saviour  to  save  us  to  the  uttermost.    What 
will  not  he   do  for  us  who  humbled  himself 
for  our sakes even  unto  death?    And  must  not 
he  be  an  all-sufficient  Saviour  who  was  made 
perfect  through  sufferings?  Who  learned  obe- 
dience by  the  things  which  he  endured?  Who 
having  suffered  being  tempted  is  both  able  and 
willing  to  succour  those  who  are  tempted  ? 


SERMON  VI.  99 

Again,  the  boly  sacrament  is  naturally  cal- 
culated to  awaken  our  love  and  gratitude  to 
our  God  and  Redeemer.  While  we  hold  in 
our  hands  the  visible  emblems  of  our  Savioufs 
body  broken  and  blood  shed  for  our  sins,  we 
cannot  possibly  be  so  insensible  as  not  to  feel 
our  hearts  burn  within  us  at  the  recollection 
of  what  he  has  done  for  us.  While  we  are 
actually  partaking  of  the  benefits  derived  from 
his  death,  we  cannot  but  feel  emotions  of  gra- 
titude and  thankfulness.  We  will  then  feel 
the  love  of  Christ  constraining  us  to  love  him 
who  first  loved  us.  W^e  will  then  think  noth- 
ing too  much  to  do,  or  too  much  to  suffer,  for 
so  generous  and  beneficent  a  Saviour.  It  is 
wonderful  to  observe  the  mighty  influence 
which  tokens  or  memorials  of  love  and  friend- 
ship have  over  the  human  mind.  A  ring  or 
a  picture  will  call  up  a  remembrance  on  which 
the  heart  delights  to  dwell,  and  will  revive  a 
love  or  friendship  which  distance  of  time  or 
place,  or  the  interruptions  of  pleasure  and 
connections,  had  well  nigh  erased  from  the 
heart.  And  shall  the  memorials  of  the 
most  wonderful  love  and  friendship  which 
ever  existed  among  men  have  no  effect  on 
the  hearts  of  those  whg   are  the  objects  of  it? 


100  SERMON  VL 

A  natural  effect  of  communicating  must  be 
the  strengthening  of  that  love  and  charity 
which  we  ought  to  entertain  for  our  brethren, 
especially  those  of  the  household  of  faith. 
The  sacrament  is  a  bond  of  union  among  all 
true  believers.  While  it  unites  them  all  to 
Christ,  it  unites  them  also  to  one  another  ;  for 
we  are  required  to  keep  the  feast,  not  with  the 
leaven  of  malice  and  wickedness,  and  to  be 
reconciled  to  our  brother,  before  we  offer  sa- 
crifice at  God's  altar.  While  we  are  seated  at 
the  same  table,  and  partakers  of  the  same 
feast,  we  cannot  possibly  look  upon  one  an- 
other as  enemies,  "  for  how  can  two  sit  to- 
^^  gether,  unless  they  be  agreed  ?''  Nay  we 
must  necessarily  look  upon  all  our  fellow- 
communicants  as  brethren  and  friends,  as  ser- 
ving the  same  master,  believing  the  same  truths, 
walking  by  the  same  rule,  entertaining  the 
same  hopes,  and  journeying  to  the  same  coun^ 
try.  And  how  comely  is  it  for  brethren  to 
dw^ell  together  m  unity?  How  unseemly  for 
fellow'-travellers  to  quarrel  by  the  way  ?  How 
natural  for  those  who  have  similar  interests 
and  pursuits  to  maintain  kindness  and  con- 
cord ? 

The  second  kind  of  advantages  derived  from 


SERMON  VI.  101 

this  ordinance,  are  such  as  are  inseparably 
annexed  to  it  when  worthily  received.  Among 
these,  the  first  is,  the  confirmation  of  the  par- 
don of  our  sins.  For  to  those  who  receive  the 
outward  elements  with  true  faith,  they  signify, 
seal  and  apply  Christ  and  all  the  benefits  of 
his  death  ;  of  v  hich  forgiveness  and  recon- 
ciliation to  God  are  the  principal.  Not  that 
the  performance  of  this  outward  act,  or  even 
that  faith  which  accompanies  it  and  renders  it 
acceptable  in  the  sight  of  God,  will  entitle  us 
to  paidon  as  a  matter  of  right.  We  all  know 
that  the  meritorious  cause  of  justification  is  the 
righteousness  of  Jesus  Christ.  Faith  is  merely 
an  instrument  which  appropriates  his  merits  to 
ourselves.  But  as  our  receiving  the  symbols 
of  his  body  and  blood  in  the  holy  sacrament 
is  an  outward  sign,  on  our  part,  of  our  in- 
wardly accepting  him  by  faith,  so  the  celebra- 
tion of  this  ordinance  is  a  sign  on  God's  part 
of  that  inward  act  of  justification  which  is  al- 
ready passed,  in  virtue  of  Christ's  merit,  on 
all  who  sincerely  believe.  As  the  bow  in  the 
cloud  in  the  day  of  rain  is  not  the  reason  why 
God  will  not  destroy  the  world  by  a  deluge 
any  more,  but  merely  a  memorial  of  God's 
promise  to   that  effect,  and  therefore  a  con- 


iO^  SERMON  VI. 

firmatlon  and  assurance  to  men  that  the  world 
will  not  be  destroyed  as  heretofore,  so  the 
sacred  rite  of  the  Lord's  supper  is  a  declara- 
tion, a  token,  a  proof  that  an  expiation  has 
been  made  for  the  sins  of  men,  that  God  is 
now  appeased  and  reconciled  to  his  offending 
offspring,  that  the  hand  writing  against  us  is 
destroyed,  that  we  are  now  brought  near  by 
the  blood  of  the  cross,  and  may  approach  unto 
God  as  children  to  a  father.  And  what  an 
unspeakable  advantage  is  this,  to  have  the 
testimony  of  our  senses  corresponding  to  the 
witness  of  our  spirits,  that  we  are  the  children 
of  God  ?  That  as  our  bodies  are  refreshed  by 
bread,  so  our  souls  are  healed  by  the  stripes 
laid  on  Christ's  body,  and  as  the  wine  restores 
the  sick  and  invigorates  the  whole,  so  our 
souls,  dead  in  trespasses  and  sins,  are  revived 
and  sanctified  by  Christ's  blood  ?  The  cup  of 
blessing  which  we  bless  is  it  not  the  com- 
munion of  the  blood  of  Christ  ?  And  the  bread 
which  we  break  is  it  not  the  communion  of 
the  body  of  Christ  ?  *'  I  am  the  living  bread,'* 
said  our  Saviour,  *'  which  came  down  from 
'*  heaven  ;  if  any  man  eat  of  this  bread,  he 
''  shall  live  for  ever  ;  and  the  bread  that  I  will 
•'^give  is  my  flesh,  which  I  will   give  for  the 


SERMON  Vr.  103 

*' life  of  the  world.  Whoso  eatcth  my  flesh 
**and  drinketh  my  blood  hath  eternal  life, 
'^  and  I  will  raise  him  up  at  the  last  day,  for 
*'  my  flesh  is  meat  indeed,  aiul  my  blood  is 
^' drink  indeed." 

Another  advantage  enjoyed  by  the  worthy 
receivers  of  the  Lord's  supper,  is  the  confirma- 
tion of  their  union  with  Jesus  Christ,  and  a 
more  intimate  communion  with  God.  The 
sacrament  is  the  nearest  approach  to  God  that 
we  can  make  on  this  side  the  grave  :  in  it  he 
is  not  only  essentially  present,  as  he  is  in  every 
place,  and  graciously  present,  as  he  is  in  all 
the  assemblies  of  his  saints,  but  here  he  is 
present  in  an  especial  manner,  he  is  even 
present,  in  some  respect,  to  the  senses  of  the 
worshippers.  For  though  we  shall  not  be  so 
impious  and  absurd  as  to  say  that  the  outward 
elements  are  converted  into  the  real  body  and 
blood  of  Christ,  yet  there  can  be  no  doubt 
that  they  who  rightly  discern  the  Lord,  elevate 
their  thoughts  from  the  bread  and  wine  to  that 
divine  being  whom  they  represent  and  signify. 
They  see  him  w^ho  is  invisible.  They  feel 
that  solemn  awe  which  the  presence  of  divinity 
inspires.  They  are  filled  with  that  holy  rap- 
ture which  Jacob  felt  when  he  awoke  from  a 


104  SERMON  VI. 

dream  wherein  he  had  been  favoured  Witli 
heavenly  manifestations  :  **  How  awful  is  this 
''  place  !  surely  the  Lord  is  here,  and  I  knew 
'^  it  not;  this  is  none  other  than  the  house  of 
*'  God,  and  this  is  the  gate  of  heaven/'  In 
like  manner  frequent  participation  of  the  holy 
sacrament  tends  to  unite  us  more  closely  to 
our  Redeemer.  For,  as  the  bread  and  wine 
which  we  eat  and  drink  become  our  own, 
and  are  incorporated  with  our  bodies,  so,  if,  in 
a  spiritual  and  metaphorical  sense,  we  feed 
upon  Christ  by  faith,  he  is,  as  it  were,  formed 
within  us  ;  we  imbibe  his  spirit,  we  copy  his 
example,  we  derive  life,  and  nourishment,  and 
strength  from  him  ;  we  become  united  to  him 
as  the  wife  is  to  the  husband,  we  become  flesh 
of  his  flesh,  and  bone  of  his  bone.  '*  He  that 
*'  eateth  my  flesh  and  drinketh  by  blood,'* 
saith  our  Lord,  ''  dwelleth  in  me,  and  I  in 
'*  him.  As  the  living  father  hath  sent  me,  and 
*'  I  live  by  the  father;  so,  he  that  eateth  me, 
*'  even  he  shall  live  by  me." 

A  farther  advantage,  inseparably  attached 
to  the  worthy  receiving  of  the  Lord's  supper., 
is  the  communication  of  the  Holy  Spirit.  The 
bread  and  wine  are  no  more  than  the  outward 
and  visible  signs  of  an  inward   and  spiritual 


SERMON  VI.  106 

grace  ;  and  these  signs  were  ordained  by  Christ 
himself,  as  the  means  by  which  we  receive 
this  grace,  and  as  pledges  to  assure  us  of  its 
fulness  :  what  our  daily  food  is  to  our  bodies, 
that  the  grace  of  God  is  to  our  souls.  As  the 
former  contributes  to  increase  our  stature,  and 
to  repair  the  decays  of  nature,  so  does  the  latter 
contribute  to  make  us  grow  in  grace  and 
knowledge,  to  proceed  from  one  degree  of 
holiness  to  another,  till  we  come  to  the  stature 
of  perfect  men,  to  the  measure  of  the  stature 
of  the  fulness  of  Christ.  This  communication 
of  the  gifts  and  graces  of  the  Holy  Spirit,  is 
universally  represented  in  scripture  as  a  feast 
to  the  soul,  as  the  mean  by  which  the  Chris- 
tian life  is  maintained,  revived  and  invigor- 
ated. It  is  also,  invariably,  promised  to  those 
who  are  found  in  the  way  of  duty,  who  seek 
it  in  the  ordinances  of  God's  appointment, 
who,  clothed  with  the  wedding  garment,  par- 
take of  that  sumptuous  banquet,  that  feast  of 
fat  tilings y  of  wines  on  the  lees  well  refined j, 
which  is  provided  for  us  in  the  sacrament  of 
the  supper.  To  prove  this  we  need  not  search 
with  much  diligence  the  volume  of  revelation, 
the  language  of  which  is  every  where  exprrss 
to  this  purpose.     It  will  be  sufficient  to  appeal 

VOL.  II.  p 


106  SERMON  VI. 

to  every  devout  worshipper,  and  ask  whether^ 
at  the  table  of  the  Lord,  he  has  not  actually 
felt  the  gracious  presence  of  the  Divinity,  and 
the  rich  communications  of  his  grace  ?  While 
you  handle  the  emblems  of  your  Saviour's 
broken  body  and  shed  blood,  has  not  your 
sorrow  for  your  past  sins  and  failings  been 
wonderfully  awakened  and  increased  ?  has  not 
your  faith  been  strengthened  and  confirmed  ? 
Las  not  your  love  to  God  glowed  with  a  stronger 
flame  ?  have  not  your  minds  been  refreshed 
and  comforted  ?  have  not  the  clouds  of  igno- 
rance and  doubt  been  dispelled  ?  have  not 
pious  thoughts  and  virtuous  resolutions  sprung 
up  within  you  ?  has  not  your  wish  been,  that, 
you  could  continue  for  ever  in  such  delightful 
company  and  exercise  ?  and  have  you  not 
arisen  from  this  table  more  fortified  against 
temptation,  more  vigorous  for  the  discharge 
of  your  duty,  more  joyful  in  your  own  minds, 
more  elevated  above  the  vain  pursuits  of  earth, 
and  more  desirous  of  the  exercises  and  joys  of 
heaven  ? 

This  leads  me  to  observe,  in  the  last  place, 
that,  the  worthy  partakers  of  the  Lord's  sup- 
per, enjoy  peace  of  mmd,  in  this  hfe,  and  the 
comfortable    assurance    of  happiness    in    the 


SERMON  VI.  lor 

future.     *'  My  peace  I  leave  with  you,"  says 
our  Lord  ;   ''  my  peace  I  give  unto  you  ;  not 
'*  as  the  world  giveth,  give  I  unto  you."  This 
solemn  approach    unto  God  diffuses  over  the 
mind  a  calm  serenity  of  temper,  a  dignified 
superiority  to  the  world  and  all  its  enjoyments, 
to  which  the  children  of  the  earth  are  stran- 
gers.    As  the  hlood  sprinkled  on  the   lintels 
and  the  door-posts  of  the  Israelites  freed  them 
from  all  apprehension  of  the  visits  of  the  de- 
stroying angel,  so  the  sacrament  of  the  supper 
gives   rest  to    the  weary    and  heavy  laden, 
speaks  peace  to  the  troubled  conscience,  and 
silences  the  accusations  of  the  guilty,  by  signi- 
fying and  sealing  the  application  of  Christ's 
blood  to  our  soul.      It  teaches  us  to  look  upon 
ourselves  as  the  sons  of  God,  and  therefore  to 
consider  all    the  calamities  and   afflictions  of 
life  as  the  merciful  chastisements  of  a  kind 
father.      It   teaches  them  that  they  are   the 
friends  of  the  most  high,  and  therefore  they 
need  fear  no  evil.      It  teaches  them  to  consider 
themselves  as  candidates  for  heaven,  and  there- 
fore to  keep  on  their  way  rejoicing,  undisturbed 
by  the  hopes  or  fears,  the  successes  or  disap- 
pointments of  this  transitory    life.      It  even 
disarms  death  of  it?  sting,  for  it  shews  our  Lord 


lOS  SERMON  VI. 

as  experiencing  the  horrours  of  death  and  the 
grave,  and  therefore  as  ready  to  compassionate 
and  succour  his  followers.      It  teaches  us  that 
as  he  died  and  rose   again,  so  all  those  who 
sleep  in  Jesus  shall   awake  from  the  sleep  of 
death,  and  rise  and  live  for  ever.     Being  com- 
manded to   be  observed   'till  he  shall  come 
again,   it  is  particularly  calculated  to  impress 
on  our  minds   the  expectation  of  that  awful 
and  glorious  day  when  he  shall  come  in   the 
glory  of  his  father,   and  attended  by  his  holy 
angels.     For  as  he  was  once  offered  to  bear 
the  sins  of  many,  so  to  those  who  look  for  him 
(and  we  cannot  do  so  in  a  better  manner  than 
by  frequent  commemoration  of  his  death)  he 
will  appear  the  second  time  without  sin  unto 
salvation.     In    a  word,  at  this  feast  there   is 
fulness  of  joy  and  rivers  of  pleasure.     None 
ever  came  to  it  duly  prepared  who  was  sent 
empty  away.     None  who  ever  partook  thereof 
with  suitable  affections  of  soul,  arose  from  this 
table  dissatisfied,  or  with  an  ungratified  desire. 
All  worthy  receivers  sit  under  the  shadow  of 
this  tree  of  life  with  great  delight,  and  find  the 
fruit  thereof  sweet  to  their  taste.     Greater  joy 
is  diffused  through  their  soul,    by  the  light  of 
God's  countenance,   than    the  wicked    know 


SERMON  VI.  109 

when  their  corn  and  wine  do  most  ahound. 
Nor  is  their  joy  transitory  and  deceitful  Hke 
that  of  the  world.  To  endless  ages  shall  they 
have  cause  to  bless  the  time  when  they  retired 
from  the  vanities  of  earth  and  learned  to  med- 
itate at  the  table  of  the  Lord. 

III.   I  should  now  proceed  to  the  third  head 
of  discourse,  which  is  to  point  out  the  prepa- 
ration necessary  to  make  us  acceptable  guests 
at  the  table  of  the  Lord.      But  feeling  that  I 
am  already  exhausted  in  strength,  and  that  the 
time  allo-tted  for  this  day's  duty  is  well  nigh 
spent,  I  shall  defer  this  interesting  subject  for 
the  present :  we  shall  at  another  season,  my 
brethren,  discourse  on  this  topick  at  large.      I 
shall  therefore  conclude  with   a  reflection  or 
two  relating  to   the  subject.     Nor  can  I  state 
them  in  a  more  comprehensive  or  correct  man- 
ner, than  by  repeating   the   answer  given  in 
that  complete  and  admirable  system  of  divinity, 
our  larger  catechism,  to  this  question  ;  **  How 
*'  are  they  that  receive  the  sacrament  of  the 
*'  Lord's  supper  to  prepare  themselves  before 
^'  they  come  unto  it  ?"     *'  They  that  receive 
*'  the  sacrament  of  the  Lord's  supper,  are,  be- 
*^  fore  ihey  come,  to  prepare  themselves  there- 
"  unto,  by  examining  themselvesof  their  being 


110  SERMON  VI. 

*^  in  Christ,  of  their  sins  and  wants,  of  the  truth 
**  and  measure  of  their  knowledge,  faith,  re- 
'^  pentance  ;   love  to  God  and  the  brethren  ; 
*^  charity  to  all  men  ;  forgiving  those  that  have 
*^  done  them  wrong  ;    of  their  desires   after 
*'  Christ,  and  of  their  new  obedience  ;  and  by 
'*  renewing  the  exercises  of  these  graces  by 
'^  serious  meditation  and  fervent  prayer/*   Let 
a  man  examine   himself,    says   St.  Paul,  and 
so  let  him  eat  of  that  bread  and  drink  of  that 
cup.      Examine   yourselves,   whether  ye  be 
in  the  faith  ;  prove  your  own  selves.     Purge 
out  the  old  leaven  that  ye  may  be  as  a  new 
lump  :  let  no  contentions  or  divisions  be  among 
you,  for  we  being  many   are  one  bread  and 
one  body  ;  for  we  are  all  partakers  of  that  one 
bread.     Let  us  keep  the  feast,  not  with  old 
leaven,  neither  with  the  leaven  of  malice  and 
wickedness,   but  with    the  unleavened  bread 
of  sincerity  and  truth.      *'  If  thou  bring  thy 
**  gift  to  the  altar,''  said  our  Lord,  *'  and  there 
*'  rememberest  that   thy  brother  hath  ought 
'^  against  thee,  leave  there  thy  gift  before  the 
'*  altar,  and  go  thy  way  :  first  be  reconciled  to 
^'  thy  brother,    and  then  come   and  offer  thy 
*'  gift."     ''  I  will  wash  mine  hands  in  inno- 
*'  cence,'*  said  the  Psalmist,  ''  so  will  I  com- 


SERMON  VL  111 

**  pass  thine  altar,  O  Lord/'  "  Let  us  draw 
'*  near,"  says  St.  Paul,  *'  with  a  true  heart,  in 
'*  full  assurance  of  faith,  having  our  hearts 
'*  sprinkled  from  an  evil  conscience,  and  our 
'^  bodies  washed  with  pure  water.'*  And  the 
good  Lord  pardon  every  one  that  prepareth 
his  heart  to  seek  God,  though  he  be  not  clean- 
sed according  to  the  purification  of  the  sanc- 
tuary. 


m 


SERMON  VII. 


On  Charity  ;  the  ohligatio7is,  sanctions  a7id  mo^ 
fives  to  the  discharge  of  its  numerous  duties. 


1.  CoRiN.  Chap.  14,  Verse  1. 
"  Follow  after  charity." 

How  misery  and  pain  were  introduced  into 
a  world  framed  by  infinite  goodness,  and  gov- 
erned  with  perfect  wisdom,  is  a  question 
which  has  presented  itself  to  the  mind  of  every 
reflecting  man.  Whether  the  sorrows  and 
sufferings  which  abound  in  the  universe,  ori- 
ginally formed  a  part  of  the  divine  plan,  and 
are  a  necessary  ingredient  in  a  probationary 
state  ;  or  whether  they  are  a  derangement  of 
the  original  system,  and  the  consequence  of 
a  deviation  from  the  laws  which  the  Creator 
appointed  to  the  moral  beings  on  whom  they 
are  inflicted  ;  or  whether  they  are  not  partly 
the  effect  of  both  these  causes,  appears  beyond 
the  limits  of  human  sagacity  to  determine. 


SERMON  Vir.  us 

The  fact,  however,  is  not  the  less  certain 
because  we  are  unable  to  discover  the  cause. 
Proceeding  in  this  journey  of  human  life,  we, 
here  and  there,  meet  with  a  few  scattered 
spots  where  the  fruit  of  enjoyment  grows  ;  but 
the  far  greater  part  of  our  road  presents  to  our 
view  nothmg  but  a  bleak  and  desert  wilder- 
ness, where  no  beauty  or  verdure  is  to  be 
seen.  Happy  are  we  if  briars  and  thorns  do 
not  obstruct  our  path,  if  rocks  and  precipices 
do  not  beset  us  on  every  hand. 

But  a  question  of  more  practical  impor- 
tance occurs ;  Does  this  diminution  of  our 
enjoyment  add  nothing  to  our  virtue  ?  Yes, 
certainly.  If  no  dangers  were  to  be  avoided, 
and  no  wants  to  be  supplied,  feeble  would  be 
the  motives  to  industry  and  exertion,  which 
are  the  great  laws  of  our  nature,  and  the  chief 
sources  of  our  improvement.  Were  no  suf- 
fering to  be  endured,  patience  could  not  have 
its  perfect  work.  If  we  were  mutually  inde- 
pendent, friendship,  the  balm  of  life,  and  love, 
the  sweetener  of  society,  would  be  unknown 
in  the  world.  Were  there  no  objects  of  dis- 
tress, compassion  would  be  an  useless  princi- 
ple in  the  human  frame.  If,  by  an  equal 
distribution  of  fortune,  the  poor  were  removed 

VOL.  II.  Q 


114  SERMON  VIL 

out  of  the  land,  we  could  have  no  opportune 
ty  of  practising  works  of  charity  and  mercy. 
When,  therefore,  we  peruse  the  page  of 
history  and  read  the  details  of  the  various 
calamities,  miseries  and  disasters,  which,  in 
every  age,  have  happened,  at  one  time  to 
individuals,  at  another  time  to  nations  ;  when, 
in  our  own  days,  we  behold  in  one  quarter 
of  the  earth  the  horrours  of  war  and  famine, 
in  another  multitudes  flying  from  their  homes 
to  avoid  the  assassin  and  the  murderer,  wan- 
dering in  exile  and  pining  in  poverty  ;  when 
we  see,  in  a  third,  fair  and  flourishing  cities 
laid  in  ashes  by  the  devouring  element  of 
fire,  their  inhabitants  cast  upon  the  wide 
world  without  habitation,  and  the  industry  of 
many  years  blasted  in  a  moment :  when 
around  us  and  among  us  we  behold  many 
labouring  under  disease,  when  we  hear  the 
cry  of  the  needy  and  the  oppressed,  and  see 
the  tears  of  the  widow  and  the  fatherless,  let 
us  not  idly  spend  our  time  in  inquiring  how 
all  this  comes  to  pass,  in  reasoning  about  its 
consistency  with  the  attributes  of  God,  or  in 
speculation  concerning  the  causes  and  pur- 
poses of  such  an  arrangement.  On  tlie  con- 
trary, let  us  encourage  sentiments  of  pity  and 


SERMON  VII.  115 

compassion  ;  let  us  consider  the  miseries  and 
distresses  of  our  fellow-men  as  the  best  lessons 
which  our  great  preceptor  in  holiness  can 
give  us  for  the  improvement  of  our  social  vir- 
tues ;  let  us  cheerfully  embrace  the  oppor- 
tunity presented  to  us  of  promoting  the  hap- 
piness of  the  world,  by  relieving  the  distressed, 
consoling  the  wretched,  feeding  the  hungry 
and  clothing  the  naked.  We  shall  thus  con- 
vert the  unavoidable  calamities  of  life  into  a 
nurse  of  the  most  pleasing  and  amiable  feel- 
ing of  the  heart.  Compassion,  and  its  fairest 
daughter,   Charity, 

In  the  language  of  sacred  writ,  charity  has 
for  the  most  part  a  different  meaning  from  its 
usual  acceptation  in  common  language.  In 
the  former,  it  expresses  that  general  principle 
of  love  to  our  neighbour,  which  leads  us  to 
benevolent  thoughts  and  beneficent  actions  of 
every  kind.  In  common  language  it  is  more 
limited,  being  applied  only  to  a  particular 
exertion  of  this  general  principle,  and  denotes 
either  that  disposition  which  leads  us -to  enter- 
tain a  candid  and  favourable  opinion  of  others ; 
or  that  good  will  which  is  expressed  in  reliev- 
ing the  distresses  and  supplying  the  wants  of 
the  poor  and  the  wretched. 


lie  SERMON  VII. 

Having,  on  a  former  occasion,  discoursed 
to  you  of  charity  in  its  more  general  and  ex- 
tensive sense,  as  signifying  tlie  same  thing 
with  the  love  of  our  neighbour.  I  shall  now 
endeavour  to  prevail  upon  all  who  hear  me  to 
follow  after  chariti/  in  its  more  limited  sense, 
''  to  deal  their  bread  to  the  hungry,  to  bring 
^'  the  poor  that  are  cast  out  to  their  house, 
<^  when  they  see  the  naked  to  cover  them, 
*'  and  not  to  hide  themselves  from  their  own 
^*  flesh." 

In  discussing  this  subject  I  propose 

I.  To  explain  the  obligations  we  are  under 
io  follow  after  charity, 

II.  To  consider  the  excuses  which  men  em- 
ploy to  justify  themselves  to  the  world,  and  to 
satisfy  their  own  minds,  for  the  neglect  of  this 
duty. 

III.  To  suggest  some  directions  for  the  ex- 
ercise of  this  duty  ;  and 

IV.  Lastly,  to  state  those  motives  which 
should  induce  you  Xo  follow  after  charity  : 

A  plan,  you  will  easily  perceive,  too  ex- 
tensive to  be  fully  discussed  in  one  discourse  ; 
but  you  have  so  often  heard  and  are  all  so  well 
acquainted  with  topicks  of  this  nature,  that  it 
would  be  an   affront  to  vou  to  consider  the 


SERMON  Vll.  U7 

matter  too  minutely  ;  and  you  will  readily 
excuse  me  for  saving  you  the  trouble  of  listen- 
ing to  familiar  truths. 

I.  The  obligatioji  of  this  duty  will  require 
only  a  very  short  discussion  ;  for  however 
men  may  excuse  themselves  in  particular 
cases,  and  differ  about  the  extent  in  which 
charity  ought  to  be  practised,  few  are  disposed 
to  dispute  the  duty  itself. 

That  charity  is  a  duty  will  appear  with  the 
fullest  evidence,  if  we  listen  to  the  voice  of 
naturCy  of  conscience^  and  of  revelation. 

In  a  state  of  nature  it  is  evident  that  all  men 
have  an  equal  right  to  the  earth  and  its  pro* 
ductions.  But  this  state,  if  it  ever  existed, 
could  only  be  momentary.  Possession  itself 
would  constitute  an  exclusive  right,  and  every 
man  would  consider  as  his  own  the  spot 
which  his  body  occupied,  and  the  tree  under 
the  shade  of  which  he  reclined.  Superiour 
wisdom,  strength  and  industry,  in  conjunc- 
tion with  the  kind  aspect  of  providence,  would 
soon  procure  to  those  who  possessed  them  a 
larger  share  of  the  good  things  of  this  life. 
The  skilful  and  diligent  would  become  rich  ; 
the  idle  and  ignorant,  unable  to  avail  them- 
selves of  their  natural  rights,  w^ould  sink  into 


118  SERMON  VII. 

poverty  and  want.  Thus  would  things  pro- 
ceed, until  the  present  compUcated  fabrick  of 
society  was  reared  :  'till  that  distinction  of 
ranks,  that  inequality  of  fortune  and  condition 
commenced,  in  consequence  of  which  we 
behold  some  clothed  in  purple  and  fine  linen 
and  faring  sumptuously  every  day,  while 
others  can  scarcely  procure  rags  sufficient  to 
defend  them  against  the  severities  of  the  sea- 
son, and  are  glad  to  feed  on  the  crumbs  that 
fall  from  the  tables  of  the  great. 

In  such  a  state  of  society  are  we  placed. 
Let  us,  then,  inquire  what  claim  the  poor,  in 
this  situation,  have  on  the  bounty  of  the  rich. 
I  am  far  from  saying  that  men  are  not  entitled 
to  the  fruit  of  their  industry  and  good  fortune  ; 
and  that  they  ought  to  deny  themselves  the 
conveniences  of  life  till  all  their  neighbours 
have  an  equal  share.  But  one  thing  you  must 
allow,  namely,  that  whatever  you  possess, 
properly  speaking,  belongs  to  the  Almighty  ; 
for  as  you  derive  all  things,  even  life  itself, 
from  his  bounty,  you  can  only  consider  your- 
selves as  stewards  of  what  he  has  given  you. 
If  you  obtained  your  possessions  by  inherit- 
ance, it  certainly  was  not  owing  to  your  own 
merit  that  vou    were   born   in  affluence.     If 


SERMON  VII.  119 

your  riches  have  been  acquhed  by  the  exertion 
of  your  talents  and  industry,  yH  remember 
that  these  are  the  gift  of  God,  and  that,  without 
the  blessing  of  heaven,  the  best  directed  exer- 
tions will  prove  ineffectual.  You  may  plant 
and  water,  but  God  alone  giveth  the  increase. 
It  is  he  who  sendeth  rain  and  fruitful  seasons, 
filling  us  with  food  and  gladness.  It  is  the 
dew  of  heaven  which  maketh  grass  to  grow  for 
the  cattle,  and  corn  for  the  food  of  man.  The 
wind  bloweth  where  it  listeth  ;  and,  without 
the  orders  of  him  whom  winds  and  waves 
obey,  it  will  not  waft  your  vessel  to  its  destined 
port.  Except  the  Lord  build  the  house,  they 
labour  in  vain  that  build  it  :  except  the  Lord^ 
keep  the  city,  the  watchman  wake  but  in  vain. 
If  therefore  those  good  things  which  for  a  time 
are  intrusted  to  your  management  are  not  your 
own,  but  the  property  of  heaven,  the  obvious 
inference  is,  that  you  are  bound  to  employ 
them  in  the  manner  which  heaven  has  pointed 
out. 

Another  thing  which  you  must  allow  is, 
that  the  poor  as  well  as  the  rich  are  the  children 
of  their  common  father  in  heaven .  But  where 
is  the  father  who  does  not  allow  his  children 
food  and  raiment  ?   Has  a  wise  and  good  being 


isro  SERMON  VII. 

brought  into  existence  creatures  for  whose 
subsistence  he  has  not  provided  ?  By  an  ar- 
rangement the  most  admirable  and  perfect, 
ample  provision  is  made  by  the  Almighty  for 
the  support  of  all  his  works.  He  clothes  the 
lilies  of  the  field  ;  he  feeds  the  fowls  of  the 
air  :  he  gives  to  the  beasts  of  the  forest  their 
meat  in  due  season.  And  is  his  rational  crea- 
tion, who  are  much  better  than  they,  and  on 
whom  he  has  stamped  his  own  image,  to  be 
alone  neglected  and  left  a  prey  to  misery  and 
want  ?  No,  certainly.  The  most  poor  and 
wretched  have  provision  made  for  them.  It 
is  the  will  of  heaven  that  they  should  subsist. 
And  where  is  this  provision  made  but  in  the 
abundance  and  superfluity  of  the  rich  ?  To 
this  therefore  they  have  a  claim ;  it  is  provided 
for  them.  If  the  bounty  of  the  rich  be  the 
only  means  of  their  subsistence,  it  is  plainly 
the  will  of  God  that  they  should  partake  of  it. 
And  the  ivill  of  God  is  the  duty  of  man. 

It  thus  appears  to  be  the  law  of  nature,  that 
the  rich  should  bestow  a  part  of  their  goods  to 
relieve  the  poor.  It  is  likewise  the  law  of 
conscience,  which  is  nothing  but  the  voice  of 
God  speaking  within  us,  with  no  less  certainty 
and  efficacy  than  his  works  speak  without. 


SERMON  Vli.  12 1 

For  every  man,  who  has  not  entirely  eradicated 
all  the  sentiments  of  humanity,  must  be  con^ 
scious,  that  there  is  a  principle  of  cJompassion 
in  our  frame  which  leads  us  to  weep  with 
those  who  weep,  and  to  sympathize  with  our 
neighbour  in  distress.  He  who  can  contem- 
plate the  miseries  of  others  without  concern, 
who,  like  the  priest  and  levite  in  the  gospel, 
can  behold  with  indifference  his  sick  and 
wounded  and  needy  brother,  and  pass  by  un- 
moved, is  a  monster  in  human  shape,  and  in- 
stead of  obeying,  he  drowns  that  voice  which 
would  inform  him  of  his  duty. 

But  though  we  may  suppress  the  feelings  of 
nature,  we  cannot  silence  the  voice  of  revela- 
tion, the  commands  of  which  are  equally  posi-^ 
live  on  this  subject,  and  occur  in  numberless 
passages  both  of  the  Old  and  New  Testament. 
What  says  Moses,  and  what  says  Jesus  Christ 
with  regard  to  the  poor  and  the  afflicted  ? 
Thus  spake  the  Lord  to  his  people  the  Jews  : 
-**  If  there  be  among  you  a  poor  man,  of  one 
"  of  thy  brethren,  within  any  of  the  gates  of 
**  the  land  which  the  Lord  thy  God  giveth 
'*  thee,  thou  shalt  not  harden  thy  heart,  nor 
**  shut  thine  hand  from  thy  poor  brother. 
**  Thou  shalt  surely  give  him,  and  thine  hearl: 

V©L.  II,  1 


12£  SERMON  VII. 

*'  shall  not  be  grieved  when  thou  givest  unto 

'^  him,  because  that  for  this  thing  the  Lord  thy 

'*  God  shall  bless  thee  in  all  thy  works  and  in 

*'  all  thou  puttest  thine  hand  unto.     For  the 

*^  poor  shall   never   cease    out  of  the  land  : 

<*  therefore  I   command    thee    saying,    thou 

'*  shalt  open  thine  hand  wide  unto  thy  brother, 

^*  to  thy  poor  and  to  thy  needy  in  thy  land.'' 

Throughout  the  New  Testament,    charity 

holds  the  first  rank  among  all  the  virtues,  and 

is  recommended  on  a  liberal   and  extensive 

plan  ;  not  being  confined  to  our  own  kindred 

and    nation,    but  comprehending    w^ithin    its 

wide  embrace  the  whole  race  of  man.     It  is 

called  the  bond  of  perfection  ;  it  is  considered 

as  the  only  infallible   test  of  our  character, 

without  which  the  possession   of  every  other 

virtue  is  unavailing,   or    indeed  unattainable. 

**  Though  I  speak  with  the  tongue  of  men  and 

"■  of  angels,''  says  St.  Paul,  ''  though   I  have 

*'  the   gift  of  prophecy,   and    understand   all 

'*  mysteries  and  all  knowledge,  and  though 

*'  I  have   all  faith,  so  that   I  could  remove 

**  mountains,    and   have  not   charity,    I   am 

''  nothing."         *'  Whoso    hath     this   world's 

<«  goods,"  says  St.  John,  ''  and  seeth  hisbroth- 

"  er  have  need,  and  shutteth  up  his  bowels  of 


SERMON  VII.  123 

*•  compassion  from  him,  how  dwellcth  the 
*'  love  of  God  in  him  ?"  In  short,  our  Saviour 
has  expressly  taught  us  that  by  works  of  char- 
ity and  mercy  our  fate  shall  be  determined  at 
the  last  day. 

II.  From  what  has  been  now  said,  the  obli- 
gation of  charity  clearly  appears  ;  but  while 
men  allow  the  obligation  in  general,  they  are 
always  inventing  pretences  and  excuses  for 
neglecting  it  in  particular  cases.  The  validity 
of  these  I  now  proceed  to  consider. 

1.  The  majority  of  mankind  apologize  for 
refusing  to  relieve  the  distressed,  by  saying 
that  charity  is  a  duty  incumbent  only  on  the 
rich ;  their  income  is  sufficient  for  the  support 
only  of  themselves  and  their  families,  and  after 
their  necessary  expenses  are  paid,  they  have 
nothing  to  spare  for  objects  of  distress.  This 
excuse,  when  made  with  sincerity  and  truth, 
is  so  far  good  that  no  man  is  required  to  give 
beyond  his  ability.  But  you  cannot  be  igno- 
rant that  the  smallness  of  the  sum  you  can 
afford  to  give,  does  not  diminish  the  obligation 
or  lessen  your  merit.  You  are  bound  to  give 
your  little,  as  much  as  the  rich  to  give  out  of 
their  abundance  ;  and  if  you  give  with  a  wil- 
ling mind,  you  will  be  accepted  according  to 


|24  SERMON  VIL 

what  you  have,  and  not  according  to  what  you 
have  not.  You  remember  the  poor  widow, 
who  cast  all  her  living  into  the  treasury  for  the 
poor,  and  whose  two  mites  were  of  more  value 
in  the  sight  of  God  than  all  the  gifts  of  the 
rich. 

But,  farther,  let  me  ask  you,  by  what  rule 
you  determine  that  which  is  necessary,  or 
that  which  is  competent  ?  If  you  are  directed 
by  the  maxims  and  opinions  of  the  world,  you 
follow  a  very  erroneous  guide.  Nay  more, 
be  your  riches  what  they  may,  they  will  never 
exceed  competence,  and  of  course  you  will 
never  be  rich  enough  to  give  any  thing  away. 
If  you  follow  your  own  inclinations  in  this 
matter,  and  suppose  every  thing  necessary, 
which  is  necessary  to  feed  your  vanity  and 
pride,  to  gratify  your  love  of  pleasure  and 
amusement,  to  satisfy  every  whim  and  caprice, 
then,  to  get  rid  of  this  duty,  you  have  only  to 
become  voluptuous  and  ostentatious,  dissolute 
and  profuse.  In  proportion  as  the  passions 
you  have  to  gratify  increase,  your  obligation 
to  works  of  goodness  will  diminish,  and  that 
multitude  of  sins  and  follies,  which  we  are  told 
charity  will  cover,  will  only  prove  an  apology 
for  peglecting  its  performaijpe. 


SERMON  VIL  H^ 

How  inconsistent  are  the  opinions  and  con^ 
duct  of  men.  On  every  other  occasion,  how 
unwilling  are  they  to  confess  their  poverty. 
How  often,  to  keep  up  the  reputation  of  be- 
ing wealthy,  do  they  endeavour  to  conceal  a 
real  derangement  of  affairs  by  expensive  ap- 
pearances of  pomp  and  show.  1  heir  vanity 
forsakes  them  only  when  reminded  of  the 
duties  of  charity  and  mercy  ;  then  they  not 
only  confess,  but  exaggerate  their  poverty ; 
their  hardness  of  heart  gets  the  better  not  only 
of  their  virtue,  but  even  of  their  vanity  itself. 
Now  will  any  one  be  imposed  on  by  so  shal- 
low an  excuse  as  that  which  is  thus  proposed, 
when  he  considers  your  manner  of  life  ?  You 
are  too  poor  to  spare  a  rag  to  cover  the  naked- 
ness of  your  brother,  but  you  are  rich  enough 
to  spend  immense  sums  in  the  decoration  of 
your  own  person.  You  are  too  poor  to  be- 
stow a  trifle  to  purchase  a  crutch  for  the  lame, 
but  you  are  rich  enough  to  keep  a  splendid 
equipage  for  your  own  convenience  and  in- 
dulgence. You  are  too  poor  to  give  a  morsel 
of  bread  to  him  who  is  ready  to  perish,  but 
you  are  rich  enough  to  spend  in  a  single  en- 
tertainment for  your  friends,  who  stand  in  no 
need  of  your  bounty,  what  would  have  dif- 


126  SERMON  VIL 

fused  happiness  through  a  helpless  family  for 
a  whole  year.  You  have  money  enough  to 
stake  at  the  gaming  table,  and  have  you  none 
to  lay  out  for  the  prize  of  the  high-calling  of 
God  in  Jesus  Christ  ? 

2.  Some  men  complain  of  the  wayward- 
ness of  the  times,  of  losses  and  misfortunes 
which  they  have  sustained,  of  unsuccessful 
trade,  and  of  unprofitable  seasons,  vvhich 
make  it  difficult  for  themselves  to  live  in  their 
former  style,  and  consequently  exempt  them 
from  every  obligation  to  charity.  But  if  such 
men  would  duly  examine  their  own  character 
and  conduct,' in  them,  perhaps,  they  would 
discover  the  source  of  such  disastrous  events. 
They  would,  perhaps,  discern  the  hand  of 
God  lifted  up  to  avenge  the  cause  of  the  poor, 
(whose  cries  ascend  to  heaven  against  the  il- 
liberal and  hard-hearted,)  to  punish  the  rich 
for  their  want  of  compassion,  and  to  convince 
them  that  they  ought  not  to  be  so  sparing  of 
what  does  not  properly  belong  to  them,  and 
of  which  they  may  so  easily  be  deprived. 
Such  events,  then,  are  intended  to  promote 
and  not  to  extinguish  charily.  Endeavour, 
therefore,  by  works  of  charity  and  mercy,  by 
prayers  and   alms,  to   recover  the   favour  of 


SERMON  VII.  127 

God.  Heaven  frowns  on  the  unfeeling  miser, 
but  ever  looks  with  kind  regard  on  the  boun- 
rtiful  and  generous.  Your  land  will  again 
yield  its  Increase ;  success  will  accompany 
your  endeavours ;  and  riches  will  yet  flow  in 
abundance. 

And  if  a  change  of  circumstances  make 
some  retrenchments  necessary,  why  begin 
with  that  which  you  owe  to  the  poor  ?  Re- 
trench your  pleasures ;  retrench  your  amuse- 
ments ;  retrench  your  attendants ;  retrench 
your  vices,  before  you   retrench  your  duties. 

Lastly,  if  j/()wr  situation  be  uneasy  in  times 
of  general  misfortune  and  distress,  think  seri- 
ously what  must  be  the  situation  of  those  who 
can  with  difficulty  subsist  in  the  best  of  times. 
Tlien,  more  than  ever,  is  your  assistance  re- 
quired, when  no  works  are  carried  on  to  em- 
ploy the  active  and  industrious;  when  the 
small  pittance  which  they  obtain  from  their 
own  exertions  and  the  charity  of  the  humane, 
is  so  soon  swallowed  up  by  the  high  price  of 
provisions ;  and  when  the  season  of  the  year 
forbids  their  being  dispersed  into  asylums  of 
distress. 

3.   Many  men  excuse  themselves  by  say- 
ing, that  the  demands  upon  them  are  so  fre- 


1^8  SERMON  Vlt 

qucnt  that  their  charity  is  altogether  exhaus- 
ted, and  that  were  they  to  give  something  to 
every  one  who  asks  relief,  nothing  would  be 
left  for  the  support  of  their  own  family.  Strange 
it  is  that  the  very  circumstance  which  should 
excite  your  liberality,  makes  you  the  more 
uncharitable.  The  great  number  of  the  un- 
fortunate is  the  reason  why  your  charity  is  so 
loudly  called  for.  If  few  persons  were  to  be 
relieved  your  bounty  would  be  the  less  neces- 
sary, at  least,  necessary  in  a  less  degree. 
But  in  times  of  hardship  and  want,  no  man 
who  is  himself  above  the  fear  of  want,  ought 
to  withhold  his  mite. 

Your  concern  for  the  interests  of  your  fami- 
ly is  laudable.  '*  If  you  provide  not  for  your 
^*  own,  especially  for  those  of  your  own 
^*  house,  you  have  denied  the  faith  and  are 
*'  worse  than  an  infidel.''  Perhaps  too  indus- 
try and  economy  are  the  best  bestowed  chari- 
ty ;  for  they  may  prevent  you  and  your  de- 
scendants from  becoming  a  future  burden  on 
the  publick.  But  think  how  much  a  small 
matter  saved  from  your  daily  expenses,  and  of 
no  consequence  to  you,  would  add  to  the 
happiness  of  the  poor,  and  you  will  not  surely 
i!»efuse  to  deny  yourself  a  luxury,  when,  by 


SERMON  Vir,  12D 

doing  so,  you  can  save  a  number  of  your 
hungry  and  naked  and  houseless  brethrcii. 
from  misery  and  death. 

The  reason  why  we  feel  charity  so  great  a 
burden  is,  that  our  charity  is  extended  upon 
no  settled  plan,  but  is  merely  accidental.  In 
general  all  our  income  is  applied  to  the  pur- 
poses of  our  own  expenditure,  and,  of  course, 
every  farthing  given  to  the  poor  is  a  diminu- 
tion of  our  enjoyment.  But  would  men  allot 
yearly  a  certain  portion  of  what  they  possess 
for  the  relief  of  the  indigent  and  distressed, 
and  reserve  that  as  a  sacred  and  inviolable  de- 
posit put  into  their  hands  by  the  common 
father  of  the  rich  and  poor,  intended  for  the 
benefit  of  the  latter  ;  then  they  would  feel  the 
exercise  of  charity  no  hardship,  the  number 
of  miserable  objects  would  speedily  decrease, 
and  plenty,  cheerfulness  and  joy,  would  be 
widely  diffused  throughout  society. 

III.  The  third  thing  which  I  proposed,  was, 
to  suggest  some  directions  for  the  exercise  of 
this  virtue.  And,  in  my  opinion,  you  will 
not  err,  if  your  charity  extends  to  proper  ob- 
jects, proceeds  from  piopcr  viotives,  and  is 
performed  in  a  proper  manner, 

1.  In  general   the   most  destitute  are    the 

VOL.  II.  s 


130  SERMOiyJ  VII. 

most  worthy  objects  of  our  charity.  Misery^ 
in  whatever  shape  or  in  whatever  character, 
whether  in  our  friends  or  in  our  foes,  in  the 
good  or  in  the  bad,  is  the  object  of  our  com- 
passion, and  calls  for  our  assistance.  The 
generous  and  wounded  soldier  who  gave  the 
cup  of  water  brought  to  quench  his  own 
thirst,  to  another  whose  necessities  appeared 
greater,  acted  according  to  the  true  spirit  of 
charity. 

It  is  an  opinion  both  erroneous  and  danger- 
ous, that  hatred  of  vice  should  render  us  un-^ 
compassionate  to  sinners,  or  that  variance  and 
animosity  should  make  us  deaf  to  the  cries  of 
our  enemy  in  distress.  There  can  be  no 
greater  act  of  charity  than  to  reclaim  the 
vicious ;  there  is  not  a  more  express  precept 
in  the  gospel  than  that  we  feed  our  enemy, 
when  he  is  hungry,  and  give  him  drink 
when  he  is  thirsty.  It  is  thus  that  we  are 
treated  by  our  heavenly  father,  whose  fairest 
and  best-loved  attribute  it  is  to  pity  and  for- 
give, who  maketh  his  sun  to  rise  on  the  evil 
and  the  good,  and  sendeth  rain  on  the  just 
and  on  the  unjust.  This  is  the  example  set 
us  by  our  great  Master  who  performed  towards 
Us,  even  when  we  were  enemies  and  sinners. 


SERMON  VII.  131 

the  greatest  act  of  charity  and  mercy  which 
ever  did  or  ever  can  happen  in  the  universe. 
It  is  impossible  to  particularize  the  different 
objects  which   are  worthy    of  your  charity. 
Look  around   you,  and  you   will  will   see  a 
sufficient  number  of  them.      Among   those 
who  request  your   assistance   you  will  distm- 
guish   the   industrious,    who,     after    all   their 
efforts,  are   unable   to  supply  their  own   and 
their  children's  wants  ;  the  aged  and  infirm 
whose  arm  is  now  unstrung,  and  who,  decli- 
nmg  into  the  winter  of  life,  no  longer  display 
the  blossoms  of  spring  or  the  fruit  of  autumn  ; 
the  helpless  orphan  on  whose  tender  years  no 
parent  of  their  own  ever  smiled,  whom   no 
protector  defends    from  the   early  and  infec- 
tious blasts  of  vice,  to  whom  no  guardian  and 
instructor  points  out  the  path    of  duty.      But 
above  all,  you  ought  to  distinguish  those  who, 
after  being  accustomed  to  affluence  and  plen- 
ty, are  by  some  unforeseen   accident,  some 
sudden  reverse  of  fortune,  without  any  fault 
of  their   own,  reduced   to  bear  the   galling 
yoke  of  poverty  ;   who,  after  being  the  father 
of  the  fatherless,  the  stay  of  the  orphan,  and 
the  shield   of  the  stranger,  now    need    that 
charity  which  they  were  wont  so  liberally  to 


im  SERMON  vri. 

dispense,  To  them  poverty  must  be  the  more 
insupportable,  because  they  are  prevented  by 
modesty  from  making  kown  their  v/ants  and 
disclosing  their  misery.  To  their  assistance, 
then,  let  the  charitable  and  open  hand  be 
stretched  out.  In  their  case,  too,  let  charity 
be  performed  with  that  secrecy  and  tenderness 
which  their  delicate  and  susceptible  disposi- 
tions require. 

2.  While  your  charity  is  extended  only  to 
proper  objects,  it  ought  also  to  proceed  from 
proper  motives.  On  the  principle  from  which 
any  action  arises,  depends  its  merit  or  demerit. 
If  we  are  charitable  from  motives  of  pride  and 
ostentation,  that  we  may  be  seen  of  men,  and 
may  gain  the  applause  of  the  world,  our  char- 
ity is  but  as  a  sounding  brass  or  a  tinkling 
cymbol.  The  observations  of  our  Lord  on  this 
subject  are  highly  pertinent  and  well  deserve 
our  attention.  To  prevent  the  mixture  of  im- 
proper motives  in  the  exercise  of  charity,  he 
requires  that  it  be  done  in  secret.  '*  Take 
*^  heed,*'  says  he,  *'  that  ye  do  not  your  alms 
*'  before  men,  to  be  seen  of  them  ;  otherwise 
'^  ye  have  no  reward  of  your  father  which  is  in 
'^  heaven.  Therefore,  when  thou  doest thine 
•*  alms,  do  not  sound  a  trumpet  before  thee. 


SERMON  VII.  13S 

**  as  the  hypocrites  do,  in  the  synagogues  and 
'*  in  the  streets,  that  they  may  have  glory  of 
**  men.  Verily,  I  say  unto  you,  they  have 
**  their  reward.  But  when  thou  doest  alms,  let 
**  not  thy  right  hand  know  what  thy  left  hand 
"  doth  :  that  thine  alms  may  be  in  secret,  and 
**  thy  father  which  seeth  in  secret  himself 
**  shall  reward  thee  openly." 

In  like  manner,  think  not  by  works  of  char- 
ity to  compound  for  other  sins  with  which 
you  are  unwilling  to  part.  Some  would  be 
glad  to  give  a  Httle  of  their  goods  for  the  relief 
of  the  poor,  provided  it  would  screen  them 
from  the  punishment  due  to  fraud,  injustice, 
and  oppression,  and  were  they  allowed  to 
spend  the  rest  in  extravagant  and  unlawful 
pleasures.  In  former  times,  indeed,  religion 
was  of  a  nature  so  accommodating  as  to  admit 
pretensions  of  this  kind.  If  any  man,  at  the 
close  of  a  wicked  and  abandoned  life,  expend- 
ed the  money  he  had  acquired  by  violence 
and  deceit,  in  building  churches,  in  erectmg 
monasteries,  and  in  founding  charitable  insti- 
tutions, all  his  former  offences  were  blotted 
out,  and  his  saintship  infallibly  secured.  But 
we  preach  a  very  different  religion.  Not  that 
we  are  less  anxious  than  our  predecessors  that 


134  SERMON  VII. 

you  should  practise  works  of  charity  ;  but  we 
wish  you  to  be  just  as  well  as  charitable  ;  we 
wish  you  to  act  from  purer  motives  than  hy- 
pocrisy and  a  love  of  praise.  If  your  wealth 
has  been  acquired  by  extortion  and  rapine,  by 
grinding  the  face  of  the  poor  and  oppressing 
the  stranger  who  is  within  thy  gates,  by  over- 
reaching the  unv/ary,  or  withholding  from 
your  creditor  his  due  ;  and  you  think  that  by 
giving  some  little  of  it  away  in  charity,  you 
may  safely  continue  In  the  same  course  of 
profitable  Iniquity,  cast  it  not  into  the  treasury 
of  the  Lord  ;  It  Is  the  price  of  blood  and  of 
sin,  and  cannot  be  received. 

3.  Let  your  charity  be  performed  in  2i proper" 
manner.  This  rule  is  of  more  consequence 
than  may  at  first  be  imagined.  An  action, 
however  good  In  itself.  If  performed  in  an  im- 
proper manner,  loses  half  its  merit.  Many  a 
charitable  deed  is  performed  In  so  harsh  and 
insuhing  a  manner,  or  Is  accompanied  with 
so  liberal  a  proportion  of  reproach  and  invec» 
tlve,  that  a  refusal  of  the  gift  desired  would 
have  been  far  less  disagreeable.  To  grant  a 
request  with  a  willing  heart,  to  confer  a  favour 
with  delicacy  and  propriety,  is  one  of  the  most 
difficult  offices  which  occur  in  the  intercourse 


SERMON  VII.  135 

of  society.      Let  your  charity,  then,  be  per- 
formed in  a  kind  and  compassionate  manner ; 
and  shew  that  you  feel  and  are  interested  for 
the  person   whom   you  reUeve.     Give   your 
alms  with    gentleness    and    aifability,    avoid- 
ing all  harshness   of  manner,  and  all   unne- 
cessary display  of  superiority.      Be    charita- 
ble with  a  glad  spirit ;   give   cheerfully  and 
without  reluctance  ;  and   let   no  appearance 
of  force  and  restraint  detract  from  the  merit  of 
your   virtue,  or  cause  your   good  to  be  evil 
spoken  of. 

IV.  I  shall  now  conclude  with  stating  a  few 
of  the  motives  which  should  induce  you  to 
follow  after  charity. 

And  iirst,  let  me  observe,  that  the  intrinsick 
excellence  and  beauty  of  this  virtue,  are  suffi- 
cient to  recommend  it  to  all  the  lovers  of  what 
is  great  and  beautiful.  How  noble,  how  god- 
like an  employment,  to  supply  the  wants  of 
the  necessitous,  to  raise  up  the  bowed  down, 
to  heal  the  wounds  of  the  afflicted,  and  to 
smooth  the  bed  of  sickness  !  Such  conduct 
must  be  free  from  all  selfish  and  interested 
motives ;  from  the  poor  and  wretched  we  can 
expect  no  return.  By  such  conduct  we  shew 
ourselves  to  be  the  genuine  children  of  our 


156  SERMON  VII. 

father  in  heaven,  who  is  the  helper  of  the 
poor,  the  father  of  the  fatherless,  and  the  hus- 
band of  the  widow,  who  giveth  unto  all  liber- 
ally and  upbraideth  none,  who  is  constantly 
conferring  favours  on  those  who  profit  him 
nothing.  By  such  conduct  we  shew  ourselves 
to  be  the  true  disciples  of  Jesus,  whose  life 
was  one  continued  course  of  charity  and  good- 
ness to  mankind. 


1S7 


SERMON  VIII. 


On  Meekness :  its  nature  and  great  excellence  in 
the  sight  oj  God, 


i^SALM    25,   VeHSE    'i. 

"  The  meek  will  he  guide  in  judgment;  and  the  meek  will 
he  teach  his  way. 

Religion,  while  it  elevates  the  soul  to  God, 
and  teaches  us  to  set  our  affections  on  things 
above,  neglects  not  the  duties  of  civil  life,  or 
those  laws  which  regulate  our  connections 
with  one  another.  It  not  only  prepares  us 
for  a  future  life,  by  prescribing  doctrines  and 
precepts  for  the  cultivation  of  our  moral  and 
religious  powers ;  but  it  also  smooths  our  road 
through  the  present  stage  of  existence,  and 
sweetens  the  intercourse  of  society,  by  incul- 
cating love,  gentleness  and  meekness.  The 
wisdom  which  cometh  from  above  is  pure, 
peaceable,  gentle,  and  easy  to  be  entreated  : 
full  of  mercy  and  of  good  fruits. 

VOL.  II.  T 


133  SERMON  VIII. 

Among  the  virtues  of  the  Christian  life,  that 
of  meekness,  though  accompanied  with  less 
show  than  many  others,  does  not  hold  a  less 
important  place.  It  is  a  disposition  of  mind 
highly  amiable  in  itself;  it  is  a  distinguishing 
mark  of  the  disciples  of  Jesus ;  it  is  extremely 
favourable  to  the  cultivation  and  improvement 
of  every  other  virtue  ;  and  it  is  of  high  price 
in  the  sight  of  God.  ''  The  meek  will  he 
**  guide  in  judgment ;  and  the  meek  will  he 
**  teach  his  way/'  Let  us  attempt  to  describe 
it,  and  to  point  out  the  blessedness  with  which 
it  is  connected, 

I.  This  virtue  is  not  the  effect  of  natural 
disposition,  nor  is  it  a  habit  to  be  acquired  in 
the  school  of  the  world  ;  but  it  is  a  Christian 
grace,  and  a  fruit  of  the  Spirit.  There  are 
some  who  have  in  them  much  of  the  milk  of 
human  kindness,  and  who  consequently  pos- 
sess a  softness  of  disposition  which  is  productive 
of  an  easy,  gentle,  and  inoffensive  behaviour. 
But  such  men  are  yielding  and  submissive 
more  from  want  of  spirit  and  firmness  to  with- 
stand opposition,  than  from  any  fixed  princi- 
ple of  conduct.  There  are  others  who  have 
much  complaisance  in  their  behaviour,  and 
much  smoothness  of  phrase  in  their  speech. 


SERMON  VIIL  139 

who  yet  have  not  **  the  ornament  of  a  meek 
•'  and  quiet  sphit."  They  have  been  much 
conversant  in  the  w^ays  of  men  ;  they  have 
acquired  an  artificial  pohtencss  v^hich  enables 
them  to  conceal  every  feeling  of  disgust  and 
dislike;  and  often,  under  the  veil  of  gentle 
appearances  and  the  most  obliging  manners, 
they  conceal  the  bitterest  malice  and  ill-will. 
But  the  meekness  which  is  taught  in  the  school 
of  Jesus,  is  founded  on  a  good  temper,  a  steady 
principle  of  virtue,  a  modest  opinion  of  our- 
selves, a  sincere  benevolence  and  good  will  to 
our  neighbour,  and  above  all,  a  love  of  peace 
and  quietness.  It  is  in  no  respect  inconsistent 
with  firmness  and  vigour  of  mind  ;  it  is  yield- 
ing and  submissive  in  no  one  point  of  reli- 
gious or  moral  importance  ;  it  is  more  nearly 
connected  with  a  natural  politeness,  which 
proceeds  from  the  heart,  than  with  an  artificial 
complaisance  of  ni'inners. 

Meekness  must  also  be  distinguished  from 
gentleness,  a  virtue  to  which  it  bears  a  very 
great  resemblance,  and  with  which  it  is  often, 
perhaps,  unavoidably,  confounded.  We  have 
no  way  to  judge  of  moral  habits,  but  by  the 
effect  which  they  produce  ;  and  both  meek- 
ness and  gentleness  are  productive  of  the  same 


14^  SERMON  VIII. 

calm,  mild,  and  equable  behaviour.  But, 
properly  speaking,  gentleness  is  a  qualifica- 
tion of  those  actions  which  we  do  to  others ; 
meekness,  of  those  actions  which  regard  the 
conduct  of  others  towards  us,  or  the  events 
which  happen  to  us  from  without.  Thus  we 
are  said  to  give  a  reproof  with  gentleness  or 
tenderness,  and   to  receive  it  with  meekness. 

Who,  then,  is  the  meek  man  ?  What  in- 
fluence has  this  virtue  on  the  character  and 
conduct? 

In  one  respect,  meekness  does  not  differ 
from  humihty.  The  meek  man  is  modest 
and  diffident  in  his  opinion  of  himself. 
He  is  sensible  of  the  weakness  and  corrup- 
tion of  his  nature,  and  of  the  greatness  and 
frequency  of  his  own  particular  faults.  In 
his  composition  there  is  no  arrogance  nor 
pride,  no  obstinacy  nor  self-conceit.  He  is 
not  haughty,  distant,  or  reserved  ;  but  is  free 
of  access,  and  easy  to  be  entreated.  In  his 
manners  he  is  unaffected  ;  in  his  behaviour 
unassuming ;  in  his  dispositions  complying 
and  obliging.  When  he  is  blamed  or  spoken 
evil  of,  he  is  more  ready  to  confess  his  faults, 
and  to  condemn  himself,  than  to  retaliate  up- 
on others.     If  any  man  differ  in  opinion  from 


SERMON  VIII.  Ui 

him,  he  is  disposed  rather  to  distrust  his  own 
than  to  condemn  the  other's  judgment.  In 
every  case  where  his  own  opinions  and  in- 
clinations are  concerned,  he  will  rather  yield, 
than,  by  disputation  and  opposition,  produce 
animosity  and  discord.  I  do  not,  however, 
mean  that  he  will  yield  in  matters  of  duty 
and  of  essential  importance.  This  would  be 
a  servile  and  sinful  compliance,  not  the  meek 
and  humble  submission  to  which  I  allude  ; 
and  it  would  indicate  the  greatest  weakness 
and  corruption  of  mind.  On  these  points  the 
meekest  man  will  give  place,  no,  not  for  a 
moment.  But  in  matters  of  indifter'^nce, 
and  in  trifles,  he  is  by  no  means  anxious  to 
impose  his  opinion  upon  others.  And  it 
must  be  remembered  that  the  greatest  part  of 
human  life  is  nothing  but  a  series  of  little  and 
unimportant  events  ;  and  that  thesg  are  the 
chief  cause  of  those  jarrings  and  dissentions 
which  disturb  and  embitter  human  society. 
For  it  is  an  observation  founded  on  experience 
that  men  seldom  quarrel  about  serious  and 
important  matters.  Their  evil  passions  and 
prejudices,  their  obstinacy  and  self-conceit, 
are  most  apparent  in  things  of  no  moment. 
And    unhappily  this  is  the  case  particularly 


142S  SERMON  VIII. 

in  matters  of  religion.  The  less  essential 
any  doctrine  is,  the  more  eagerly  is  it  con- 
tested ;  the  smaller  the  difference  is  between 
parties  and  sects,  their  virulence  against  each 
other  becomes  proportionably  greater. 

Farther,  the  meek  man  is  actuated  by  good 
will  to  others,  judges  of  their  actions  with 
charity,  and  views  their  characters  in  the 
most  favourable  Hght.  With  him  there  is  no 
malice,  nor  envying,  nor  strife.  This  arises 
from  the  former  part  of  his  character,  viz. 
the  just  opinion  which  he  has  of  himself,  for 
it  is  by  viewing  our  own  character  and  con- 
duct in  too  favourable  a  pomt  of  view,  that 
we  are  often  led  to  think  unfavourably  of 
others.  He  who  loveth  himself  more  than 
he  ought  to  do,  will  not  love  his  brother  also. 
But  the  meek  man  wishes  well  to  all  man- 
kind ;  i:ejoiceth  in  the  success  of  others ; 
envyeth  not  their  attainments ;  is  candid  to 
their  merits ;  unwilling  to  think  evil  of  any 
man  ;  always  leans  to  the  charitable  side, 
where  an  action  admits  of  two  Interpretations. 
In  short,  the  calmness  and  serenity  of  his  own 
lyiind  is  diffused  over  every  thing  around  him. 
To  the  jaundiced  eye,  every  thing  is  of  an 
unnatural  colour.     All  appears  distorted   and. 


SERMON  Viri.  us 

deformed  to  a  mind  troubled  with  fierce  and 
angry  passions.  But  the  mind  of  the  meek 
man  is  Hke  a  clear  and  undisturbed  lake, 
which  reflects  every  object  in  its  true  colours 
and  its  just  dimensions. 

Again,  the  meek  man  bears  with  the  faults 
and  weaknesses  of  others ;  is  slow  to  wrath  ; 
unwilHng  to  take  offence  ;  and  ready  to  for- 
give the  injuries  which  he  receives.  In  these 
respects,  he  is  directly  opposite  to  several 
characters  which  are  too  common  in  the 
world.  The  first  are  the  severe  and  unre- 
lenting who  make  no  allowance  for  the  un- 
avoidable imperfections  incident  to  human 
nature  ;  to  whom  the  follies  of  men  are  un- 
pardonable crimes ;  who  yield  not  in  one 
minute  article  even  to  preserve  the  peace  and 
happiness  of  society.  But  the  meek  careful- 
ly observe  those  injunctions  which  abound  in 
the  New  Testament,  to  bear  one  another's 
burdens,  and  to  suffer  with  the  infirmities  of 
the  weak.  They  copy  the  example  of  Jesus, 
who  pleased  not  himself,  but  on  whom  fell 
the  reproaches  of  those  who  reproached  others. 
The  God  of  patience  and  of  consolation,  who 
knoweth  our  frame,  and  remembereth  that 
we  are  dust,  commandeth  them  to  be  like- 
minded  one  towards  another. 


144  SERMON  VIII, 

The  next  class  of  men  from  whom  tli6 
meek  essentially  differ,  are  the  passionate  ; 
who  are  full  of  wrath  and  anger,  whose  pas- 
sions are  so  furious  that  the  smallest  spark  is 
sufficient  to  set  them  in  a  blaze,  who  take 
offence  at  every  disrespectful  word  or  gesture, 
who  resent  every  real  or  imagined  injury. 
But  meekness  suffereth  long,  beareth  all 
things,  is  not  easily  provoked.  The  meek 
man  is  greater  than  the  mighty,  for  he  hath 
rule  over  his  own  spirit.  No  fierce  or  unruly 
passion  is  allowed  to  disturb  his  repose  ;  no 
darkness  obscures  the  sunshine  of  his  mind« 
He  knoweth  the  real  value  of  the  honours 
and  advantages  of  the  world,  and  passes  by 
those  little  neglects,  affronts  and  injuries, 
which  create  so  many  heart-burnings  and 
animosities  among  men.  He  is  careful  to  ob- 
serve the  direction  of  the  Apostle;  'Met  all 
"  bitterness,  and  wrath,  and  anger,  and  cla- 
*«  mour,  be  put  away  from  you.  And  be  ye 
''  kind  to  one  another,  tender  hearted,  for- 
*'  giving  one  another.''  The  last  thing  op- 
posed to  meekness  in  the  view  in  which  we 
are  considering  it,  is  that  peevishness  and 
fretfulness  of  temper  which  begets  ill-humours 
and  discontent,  and  convert  every  event  and 


SERMON  VIII.  145' 

action  into  food  for  its  own  disorder.     Such 
men  continually  wear   a  face  of  gloom  and 
uneasiness ;    they  are   discontented  and   dis- 
pleased with  every  thing  around  them.      But 
the  meek  man  is  ever  pleased,  cheerful,  and 
easy.      He  is  at  peace  with  himself,  and  con- 
sequently under  no  temptation  not  to   be   at 
peace  with  others.     If,  at  any  time,  serious 
provocation  has  led  him   into  anger,  the  sun 
goeth  not  down  upon  his  wrath.      It  is  a  guest 
that  tarrieth  but  a  little.      He  never  allows  it 
to  settle  into  resentment,  malice  or  revenge. 
His    behaviour    is   ever    gentle,    placid,   and 
equal.      He  meets  the  calamities  and  disap- 
pointments of  life  with  humble  submission  and 
pious  resignation.      In  every  situation  he  pos- 
sesseth   his  soul    in    patience.      Though    the 
storm  howls  without,  all  is  calm  and  serene 
within.      His  spirits  are   never  ruffled  by  mis- 
fortune, his  mind  is  never  unhinged  by  dis- 
appointment, and  good  humour  and  content- 
ment are  the  constant  inhabitants  of  his  dwel- 
ling. 

Lastly,  the  great  feature  in  the  character  of 
the  meek  man,  is  his  love  of  peace  and  quiet- 
ness. He  is  not  fond  of  high  and  elevated 
stations,  of  the  shew  and  bustle  of  life.     His 

VOL.  II.  u 


146  SERMON  VIIL 

delight  is  in  ease  and  retirement.     He  know- 
eth  that  the  thunder   more  often   attacks  the 
lotty  building  and   the  high  tower  than   the 
lowly  cottage.      He  sees  the  mountain  assail- 
ed by  the  blast  while  not  a  breath  is  stirring 
in  the  vale,  and   the  oak  bending  under  the 
storm  while    nothing  disturbs   the  ivy  which 
creeps  upon  the  wall.      But  if  his   situation 
lead  him  to  mingle  in  the  world,  as  far  as  in 
him  lieth,  he  liveth  peaceably  with  all  men. 
He  seeketh  for  peace  as  for  hidden  treasure, 
and  often  parts  with  his  rights,  and  sacrifices 
his  interest  to  maintain  it.      He  provoketh  not 
others  to  anger,  nor  administers  fuel  to  their 
passions,   but  by  a  soft   answer  turneth  away 
wrath.      *'  Pleasant  are  his  words,"  to  use  the 
language  of  Solomon,   '*  they  are   as  honey- 
*'  comb,  sweet  to  the  soul,  and  marrow  to  the 
'*  bones.'*     Not  only  does  he  live  peaceably 
with  others   himself,   but  he   also   endeavours 
to  make  all  men  live  at  peace  with   one   an- 
other.     He  tries  to  allay  the  heats,  animosities 
and  discords,   which  must  take  place   in    the 
intercourse   of   mankind,   where    the  passions 
and  mterests  of  men  interfere  so  much,  and 
so  directly  oppose  one  another.      He  piicifies 
the    resentment    of    the    angry,    sooths    the 


SERMON  VIll.  147 

irascible,  brings  the  peevish  into  good  hu- 
mour, rejoices  to  make  one  blessed  family  of 
mankind,  to  behold  all  men  uniting  in  love 
to  God  and  love  to  man. 

Upon  the  whole,  the  virtue  which  has  been 
dehneated,  and  which  it  was  found  impossi- 
ble to  keep  entirely  distinct  from  several  other 
virtues,  humility,  patience,  contentment,  is 
that  which  is  recommended  by  the  Apostle 
Paul  in  these  words,  '*  Put  on  (as  the  elect 
'*  of  God,  holy  and  beloved,)  bowels  of  mer- 
*'  cies,  kindness,  humbleness  of  mind,  meek- 
'*  ness,  long-suffering,  forbeaiing  one  another, 
"  and  forgiving  one  another.'* 

But  the  best  description  of  meekness  is  to 
be  met  with  in  the  history  of  the  life  and 
character  of  Jesus.  There  we  find  meekness 
to  be  not  a  virtue  of  which  only  an  idea  can 
be  formed,  without  the  possibility  of  its  be- 
ing practised  ;  but  we  see  it  actually  embodi- 
ed and  in  human  form  dwelling  among  men. 
Meek  and  lowly  in  heart  was  the  son  of  God  ; 
he  was  humble  in  his  deportment ;  every 
action  of  his  life  was  full  of  condescension, 
gentleness  and  love.  The  Legislator  of  the 
Jews  was  called  the  meekest  man  on  earth, 
but  a  meeker  than    Moses  is  here.      Isaiah 


148  SERMON  VIIL 

saw  him    in   prophetic  vision,  and   thus  de- 
scribed him :   *'  He  shall  not  strive,  nor  cry, 
**  neither  shall  any  man  hear  his  voice  in  the 
*'  streets.     A  bruised  reed  shall  he  not  break, 
*'  and   smoking   flax   shall   he    not    quench. 
'*  When  hev\^as  reviled,  he  reviled  not  again, 
*'  When  he  suffered,  he  threatened  not.''  To 
the  errours  of  his  friends,  he  v^as   mild  and 
gentle ;  he  v^as  patient   under,  and  ready  to 
forgive  the  injuries,  reproaches,  and    insults 
of  his  enemies.     When  the  impetuous  zeal  of 
his  disciples  led  them  to   beg  that  he   would 
command  fire  to  descend  from  heaven,  and 
consume   a  people  who  believed   not  on  his 
name,  with   what  meekness  did  he   reprove 
their  fault,  and  correct  their  mistake  ?     "  Ye 
''  know  not  v.'hat  manner  of  spirit  ye  are  of; 
^*  the  son  of  man   came  not  to  destroy  men's 
^'  lives,  but  to  save  them/'     Though  he  came 
to  his  own,  and  his  own   received  him  not, 
he  was    not  angry  and  exasperated   at  their 
rejection  of  him,  but  when  he  drew  near  un- 
to Jerusalem,  he   beheld  the  city  and  wept 
over  it.      When  Jesus  left   the  celestial  man- 
sions to  become   a  man  of  sorrows  and  ac- 
quainted   with    grief,    meekness    descended 
along  with  him  from   heaven,    and  accom- 


SERMON  VIII.  149 

panied  him  during  the  whole  of  his  abode 
upon  earth.  Amidst  the  hardships  of  his 
humble  station,  and  notwithstanding  the  ob- 
loquy, the  neglect,  and  the  ill  usage  which 
he  met  with,  she  was  his  constant  attendant. 
She  breathed  in  his  words,  she  shone  forth  in 
his  looks.  When,  towards  the  close  of  his 
life,  his  friends  forsook  him  and  fled,  when 
malice  was  directing  all  her  shafts  against  him, 
when  cruelty  assailed  him  in  the  most  terri- 
ble forms,  when  justice  refused  to  listen  to 
his  cry,  when  pity  seemed  to  have  almost 
entirely  fled  from  the  society  of  men,  even 
then  meekness  did  not  desert  him,  but  dicta- 
ted his  last  words,  which  were  a  prayer  for 
his  enemies,  '*  Father  forgive  them,  for  they 
^*  know  not  what  they  do." 

Not  only  was  meekness  a  distinguishing 
feature  in  the  character  of  our  Master;  it  is 
also  the  spirit  which  every  part  of  his  religion 
breathes.  Before  his  appearance,  the  very 
reverse  of  this  virtue  was  evident  both  in  the 
general  state  of  society  and  in  the  characters 
of  individuals.  It  was  the  age  of  war  and 
conquest.  The  arts  of  civil  and  domestick 
life  were  unknown  and  uncultivated,  and 
rapine,  bloodshed  and  cruelty,  prevailed  over 


150  SERMON  VIII. 

the  face  of  the  earth.  In  private  life,  too, 
however  much  they  might  cuUivate  patriotism, 
courage,  and  other  shining  quahfications,  the 
peaceful  virtue  of  meekness  escaped  their 
notice.  Both  Jews  and  Gentiles  were  re- 
markable for  a  pride  and  haughtiness  of  char- 
acter very  inconsistent  with  the  weak  and  de- 
pendent state  of  human  nature.  They  had 
some  love  for  their  friends,  but  it  went  no 
farther.  They  knew  not  what  it  was  to  for- 
bear taking  offence,  or  to  forgive  injuries. 
The  dagger  of  assassination  was  daily  drawn 
in  revenge  of  wrongs.  Man  became  the  ene- 
my of  man,  and  those  who  should  have  lived 
together  as  brethren,  took  pleasure  only  in 
promoting  discord  and  disorder,  or,  like  savage 
beasts,  in  devouring  one  another.  But  this 
is  not  so  much  a  matter  of  surprise,  when 
they  neglected  the  true  foundation  of  peace 
and  harmony  ;  when  even  their  moralists  and 
philosophers  represented  meekness,  gentleness 
and  humility,  as  nearly  allied  to  weakness  of 
mind,  and  meanness  of  spirit,  and  as  incon- 
sistent with  a  great  and  noble  character.  But 
what  were  the  precepts  of  Jesus  and  his 
Apostles  ?  *'  Blessed  are  the  meek,"  said  he, 
*'  Jor  they  shall  inherit  the  earth.'*     When  his 


SERMON  VIII.  151 

disciples  were  disputing  about  precedence  and 
power,  Jesus  called  a  little  child  and  set  him 
in  the  midst   of  them,    and  said  unto  them, 
*'  except  ye  become  as  little  children,  ye  shall 
^'  not  enter  into  the  kingdom  of  heaven."    In 
truth,  to  love  one  another,  to  live  at  peace 
with  all  men,  to  bear  the   infirmities  of  the 
weak,  to  forgive  the  wrongs  of  the  injurious, 
to  be  slow  to   wrath,  to    cultivate   meekness, 
gentleness    and    kindness,     are    the    constant 
precepts  of  that   charitable  religion,    which 
was  proclaimed  by  the  Saviour  of  men,  and 
which   proceeded    from   the   God  of  peace  ; 
that  religion  whose   benign    influences   have 
dispelled  the  ignorance  and  barbarity  of  the 
nations,  enlightened  and  civilized  the  human 
mind,  softened   and   refined  the   manners  of 
society,  restrained  the  ravages  and  the  cruelty 
of  war,  mitigated  the  severity  of  punishments, 
and  taught  all  men  to  consider  themselves  as 
the  children  of  one  universal  parent,  who  is 
**  good  unto  all,  and   whose  tender  mercies 
"  are  over  all  his  works/' 

Besides,  how  much  reason  have  we  to  re- 
joice in  the  happiness  of  our  lot,  when  we 
compare  Christianity  with  another  pretended 
revelation  from  God,  which  has  gained  over 


152  SERMON  VIII. 

to  its  side  a  great  part  of  the  human   race  ! 
What  joy  and  exultation  should  fill  our  minds 
when  we  contemplate  the  character  and  life 
of  Jesus,  and  then  consider  the  character  of 
the  ferocious  prophet  of  the  east ;   when  we 
behold  our  Saviour  meek  and  lowly  in  heart, 
condescending  and  inoffensive  to  all  men,  and 
after  that,  turn  our  eyes  to  Mahomet  dyed  in 
blood,  riding  in   triumph   over   thousands   of 
slain,  and  dragging   the  proselytes  of  his  re- 
ligion at  the  wheels  of  his  chariot ;   what  de- 
lightful  joy    should    we  not   feel   when   we 
compare  the  gospel  which  proclaims  peace  on 
earth,  and  good  will  towards  men,   with  that 
religion  which  carries  war  and  desolation  in 
its  train,  and  every  step  of  which  has  been 
marked  with  cruelty  and  rapine. 

This  virtue,  then,  though  confined  chiefly 
to  the  calm  sequestered  vale  of  life,  or  to  the 
scenes  of  private  and  domestick  retirement, 
cannot  be  unimportant  when  it  runs  through 
every  part  of  our  holy  religion,  when  it  is  so 
often,  and  so  eagerly  recommended  by  it,  and 
when  it  has  so  great  an  influence  on  the  hap- 
piness of  mankind.  It  is  not  calculated  to 
gain  the  applause  of  men,  but  it  is  of  high 
price  in  the  sight  of  God,     To  do  acts  of  pub- 


SERMON  VIII.  153 

lick  and  extensive  utility,  to  save  a  falling  or 
raise  a  sinking  state,  to  scatter  plenty  o'er  a 
land,  is  the  lot  of  only  a  few  men  in  an  age  or 
nation.  Years  may  pass  over  our  heads,  be- 
fore we  have  an  opportunity  of  practising  any 
great  and  shining  virtue,  of  visiting  with  com- 
fort in  our  hands  the  widow  and  fatherless  in 
their  affliction,  of  smoothing  the  bed  of  death, 
or  of  pouring  the  oil  and  wine  of  consolation 
into  the  wounded  spirit  :  but  every  man  has  it 
in  his  power  to  diffuse  peace  and  joy  around 
him  by  the  meekness  and  gentleness  of  his 
behaviour.  There  is  not  a  day  nor  hour  of 
our  life  wherein  we  may  not  add  to  the  hap- 
piness of  the  world,  by  cultivating  a  meek 
and  quiet  spirit.  And  how  blessed  would  be 
the  state  of  society,  were  this  virtue  univer- 
sally practised  !  **  How  good  and  how  pleas- 
'*  ant  is  it  for  brethren  to  dwell  together  in 
*'  unity  !  It  is  as  the  dew  of  Hermon,  and  as 
**  the  dew  that  descended  on  the  mountains 
*'ofZion.''  Indeed  we  can  form  no  greater 
idea  of  the  happiness  of  the  higher  mansions, 
where  every  thing,  like  the  calm  and  un- 
troubled ocean,  reflects  the  serenity  of  God's 
countenance  ;  where  the  dissensions,  and  an- 
gers, and  quarrels,  and  storms  which  render 

VOL.  II.  X 


154  SERMON  VIII. 

the  sea  of  life  so  tempestuous,  are  all  blown 
over  ;  and  where  the  reign  of  universal  peace 
and  harmony  is  begun,  and  shall  never  be 
terminated. 

II.  But  the  mere  description  of  this  virtue 
will  not  be  sufficient  to  induce  you  to  practise 
it.  Is  the  meek  man  without  his  reward  ? 
Doth  he  serve  God  for  nought  f  No,  my  friends, 
he  doth  not  serve  God  for  nought.  Great  is 
the  reward  of  meekness  considered  with  re- 
spect to  the  pdssessour  himself,  with  respect  to 
the  world  around  him,  and  with  respect  to 
God  whose  approbation  he  seeks. 

I .  Great  is  the  blessedness  of  meekness  con- 
sidered with  respect  to  the  possessour  of  that 
virtue.  Of  every  virtue  it  has  been  justly  ob- 
served that  it  is  its  own  reward  :  for  each  is 
accompanied  with  that  self-approbation,  that 
peace  and  satisfaction  of  mind  which,  next  to 
the  enjoyment  of  God,  is  the  greatest  felicity 
aiCainable  by  human  beings.  But  meekness 
is  calculated  not  only  from  the  reward  of  self- 
approl)ation  which  accompanies  it,  but  also 
from  its  very  nature  to  produce  this  effect. 
For  in  what  does  that  internal  enjoyment 
wluc  h  is  so  great  an  ingredient  in  human  hap- 
piness consist,   but  in  the  proper  regulation  of 


SERMON  VIII.  155 

our  passions,  appetites,  and  affections  ;  in  that 
calm,  serene,  and  meek  temper  of  mind  which 
has  been  described  in  the  former  part  of  the 
discourse?  Ihe  conduct  of  others,  however 
unjust  or  injurious,  and  the  events  of  life,  how- 
ever calamitous  and  adverse,  cannot  affect  the 
repose  of  him  who  possesses  a  meek  and  quiet 
spirit.  He  has  a  source  of  happiness  and  en- 
joyment in  the  temper  and  constitution  of  his 
own  mind,  of  which  he  can  no  more  be  de- 
prived than  of  his  existence.  The  reproaches 
and  censures  of  others  cannot  hurt  the  man 
who  has  a  modest  and  humble  opinion  of  his 
own  character.  Envy  cannot  torment  the 
breast  of  him  who  views  the  success  and  hap- 
piness of  others  with  complacency  and  de- 
light. Injury  and  insult  meet  with  no  cor- 
responding passions  in  a  mind  regulated  by 
meekness,  and  taught  to  suffer  with  patience 
and  composure  the  wrongs  of  the  oppressor. 
Those  evils  which  happen  alike  to  all  men, 
are  soothed  and  mitigated  by  a  soft  and  gentle 
and  complying  temper.  To  bear  adversity 
with  becoming  dignity,  a  bold  and  courageous 
spirit  are  altogether  insufficient :  patience  and 
submission  are  the  only  remedies.  The  blast 
shatters  the  tree  which  endeavours  to  resist  its 


156  SERMON  VIII. 

power,  but  passes  over  without  injuring  the 
shrub  whieh  yields  to  its  force.  What  then 
can  disturb  the  meek  man  ?  No  evil  can  reach 
him  from  without,  and  within  all  is  peace  and 
happiness. 

If  meekness  have  such  an  influence  on  our 
happiness  in  the  day  of  adversity,  how  much 
more  does  it  gild  the  sunshine  of  prosperity. 
He  who  has  been  depressed  beyond  measure 
in  adversity,  will  be  intemperate  in  the  day  of 
success.  He  only  who  has  borne  with  patience 
and  calmness,  misfortune  and  disappointment, 
can  display  that  moderation  and  temperance 
in  prosperity  which  are  necessary  to  the  proper 
enjoyment  of  life.  Tumultuous  and  excessive 
joys  are  unknown  to  the  meek  man  ;  his  mind 
moves  in  that  calm  and  equal  tenour  which 
gives  a  true  relish  to  life.  The  sunshine  seems 
brighter  when  it  follows  or  precedes  a  storm  ; 
but  meekness  resembles  that  clear  and  serene 
sky  which  is  a  stranger  to  storms  and  tempests. 

To  cultivate  meekness,  then,  is  to  cultivate 
quietness,  peace,  and  happiness.  He  who  has 
attained  this  virtue,  is  in  possession  of  a  treasure 
superiour  to  the  riches  of  the  earth,  which  the 
world  has  not  given,  and  which  it  cannot  take 
away.     It  is  our  interest,   therefore,  to  studv 


SERMON  VIII.  157 

meekness  for  its  own  sake,  and  in  considera- 
tion of  that  internal  peace  which  it  brings  in 
its  train.  But  the  motives  to  the  practice  of 
this  virtue,  will  be  much  stronger  if  we  con- 
sider it  with  regard  to  others. 

II.  Great  is  the  reward  of  meekness  as  re* 
gards  the  world.  Nothing  counteracts  the 
malevolence  and  discordant  principles  of  socie- 
ty more  than  the  tender  spirit  which  keeps 
aloof  from  dissension  and  contest.  The  pas- 
sions of  men  are  in  the  moral  world  what  the 
raging  tempest  is  in  the  natural — command 
the  elements  and  you  make  peace — command 
the  passions  and  discord  ceases  to  rave.  The 
angry,  when  they  meet  with  gentle  words  and 
mild  demeanour,  are  disarmed  of  their  fero- 
city, the  opposition  that  elicits  their  fiery  par- 
ticles is  removed  and  they  depart  harmless 
and  without  riot. 

The  meek  man,  like  the  skilful  artist, 
touches  the  rudest  machinery  with  the  finest 
instrument,  and  causes  it  to  obey  his  wish. 
He  combats  not  by  strength  but  by  gentleness; 
he  opposes  not  with  violence,  but  he  conquers 
by  moderation  ;  he  disarms  the  terrible  of 
their  weapons,  as  if  by  enchantment,  and  their 
instruments  of  death  fall  harmless  at  his  feel. 


158  SERMON  VIII. 

'^  Blessed  are  the  meek  for  they  shall  in« 
'^  herit  the  earth,'*  saith  our  Lord;  and,  my 
brethren,  the  meek  do  inherit  all  that  is  valu- 
able upon  earth — they  inherit  peace  and  un- 
ruffled happiness.  They  inherit  moreover 
the  friendship  of  all  the  good,  which  is  more 
precious  than  the  goods  that  perish.  Nor  is 
this  all.  The  meek  inherit  the  blessings  of 
all  men  ;  for  they  are  faithful  and  just  friends, 
are  enemies  to  none,  encroach  not  upon  the 
possessions  of  the  rich,  and  are  the  constant 
friends  and  advisers  of  the  poor.  The  jusi  love 
them,  the  unjust  respect  them,  and  their  greet- 
ings are  universal,  cordial  and  harmonious. 
Does  a  strife  arise  among  their  neighbours, 
their  character  of  uprightness  and  holiness 
causes  them  to  be  appealed  to  as  umpires  in 
the  dispute.  With  their  judgment  all  are  sat- 
isfied because  all  believe  it  to  be  founded  upon 
justice  and  morality. 

Free  from  the  common  enemies  of  man,  the 
angry  passions,  revenge,  envy,  hatred,  pride 
and  ambition,  the  meek  do  also  obtain  and 
secure  the  goods  of  the  world  by  seeking  them 
in  moderation,  and  by  using  them  with  pru- 
dence. How  often  does  the  passionate  man 
mar  his  prospects  by  giving  himself  up  to  the 


SERMON  VIII.  159 

empire  of  his  appetites  !   How  often  does  he 
lose  his  acquired  riches  and  honours  by  grasp- 
ing with  an  avaricious   and    arrogant  hand  at 
unlawful  possessions.      But  the  meek  are  gov- 
erned  by  a  more   happy   spirit.     They  seek 
the  blessings  of  this  life  with  a  temperate  zeal, 
and  surrounded  by  friends  and  assistants  their 
etibrts  are  never  unavailing;  not  over-anxious 
to   gather  all  into  themselves,    they  interfere 
not  with  the  concerns  of  others.     They  engage 
not  in    vain  contention,   nor  do  they  raise  up 
enemies   to  thwart  them    in  their  honest  en- 
deavours to  obtain  a  competency  for  their  fam- 
ilies.     TVor  does  any  vanity,  or  pride,  or  ambi- 
tion   induce  them    to  engage  in  schemes    of 
aggrandizement  so  as   to   expose   to    peril  the 
earnings  of  their  earlier  days.      Humble  and 
content  in  Jesus,  full  of  gratitude  to  God,  they 
use  their  gifts  as  not  abusing  them,    and  satis- 
fied with  their  lot,  they  give  praises  to  heave  n 
for  all  they  possess.      Thus,  my  brethren,  is  it 
that  the  meek  inherit  the  earth. 

III.  Fmally,  great  is  the  reward  of  the 
meek  man  with  respect  to  God  ;  meekness  in- 
cludes the  very  essence  of  humility,  is  the 
groundwork  of  charity,  and  is  mseparable 
from   holiness.     How   much  then  must  this 


160  SERMON  Viri. 

virtue  be  estimated  in  the  eyes  of  God  !     The 
humble  shall  be  exalted  ;  the  charitable  shall 
be  paid  many   fold  in  heaven  for  what  they 
dispense  on    earth ;  and   the  holy   are  those 
who  alone  shall  see  God.     It  becomes  us  then 
to  cultivate  this  character  as  we  regard  the 
salvation  of  our  immortal  spirits,  and  we  shall 
not  cultivate  it  in  vain.      By  assimilating  our- 
selves to  Jesus,  our  perfect  model,  we   shall 
approach  the  true  perfection  of  the  godhead, 
and   shall  advance  the  holy   work  of  heaven 
here  upon  earth.       Jesus  was  humble   and 
meek  ;   God  loveth   the  image  of  his  son  and 
will  not  destroy  it.      He  delighteth  in  the  low- 
ly mind  and  regardeth  it  as  his  representative 
here  on  earth,  for  it  advanceth  his  glory  and 
the  happiness  of  his  creatures.     What  honour 
so  great,  my  brethren,  as  to  do  God's  will  on 
earth  ;  to  act  the  part  of  his  faithful  servant, 
and  to  feel  that  his  spirit  shed  abroad  in  our 
souls  assures  us  of  his   approbation  !  All  the 
pomp  and  glory  of  this  world  sink  into  nothing 
when  contrasted  with  such  transcendant  hon- 
ours.    The    approbation  and  countenance  of 
God  !   What  a  sublime  and    immortal  feeling 
does    the  thought  excite  in  the  breast  of  the 
Christian  !  He  pants  for  it ;  he  reaches  on  to- 


SERMON  VIII.  161 

wards  It ;  he  glories  in  dying  for  it.     Omnip- 
otent and  eternal  in  the  heavens,  the  Father 
commands  us   to  yield  a  ready  obedience  to 
his  will.     Shall  we  not  obey  him  who  made 
this  vast  universe,  and  called  all  creatures  into 
existence  out  of  nothing.      The  stubborn  pride 
of  sin,  however,    makes  man  forget  his  duty 
to  his  Maker.      It  is  the  Christian    virtue  of 
meekness  which  can  truly  estimate  the  weak- 
ness of  man  and  the  glory  of  the  King  of  kings. 
Humble  in  the  flesh,    the  spirit  of  the  meek 
man  raises  itself  with    awful  reverence  to  the 
heavenly  throne,  and  says  *'  thy  will  be  done 
^'  on  earth  as  it  is  in  heaven  :"  the  radiance 
of  the  God-head  illumines  his  soul,  and  full 
of  holy  aspirations  he  seeks  not  but  to  do  the 
wish  of  him  who  ruleth  all  things. 

The  meek  and  humble  spirit  is  cherished  by 
God  on  earth,  and  it  shall  be  advanced  to  great 
glory  in  the  heavens.  The  proud,  the  dis- 
dainful, and  the  vindictive,  God  rejecteth,  for 
they  disturb  the  harmony  of  his  creation  :  the 
contrite  he  dellghteth  to  honour.  When  the 
hour  of  the  world's  death  shall  come  the  glories 
of  this  life  shall  be  wrapped  in  gloomy  nigbt, 
but  the  humblest  Christian  virtue  shall  be  fixed 
in   eternal    happiness  in  the    heavens.      My 

VOL.  II.  Y 


16^  SERMON  VOL 

brethren,  let  us  pray  to  God  to  give  us  meek 
and  lowly  spirits,  the  dispositions  of  humility, 
that  we  may  render  ourselves  worthy  to  join  in 
the  praises  of  the  Lamb. 


163 


SERMON  IX. 


On  the  character  of  the  saints  :  the  providence 
and  favour  of  God  peculiarly  exercised  to- 
wards  them  in  the  hour  of  death. 


Psalm  116,  Verse   15. 
"  Precious  in  the  sight  of  the  Lord  is  the  death  of  his  saints." 

There  is  no  truth  in  religion  of  more  impor- 
tance to  the  direction  or  consolation  of  man, 
than  that  of  a  divine  and  particular  providence 
in  human  affairs.  What  influence  ought  it 
not  to  have  on  the  actions  of  our  lives  to  know 
that  there  is  an  invisible  Spectator  who  is  con- 
stantly about  our  path  and  about  our  bed,  and 
who  spieth  out  all  our  ways ;  that  there  is  a 
supreme  Governour  and  Judge  who  marks  with 
the  minutest  exactness,  and  with  approbation 
or  abhorrence,  every  thought,  word,  and  ac- 
tion of  our  life  !  How  consoling  to  reflect, 
that  weak,  ignomnt,   and   helpless  as  we  are. 


164  SERMON  IX. 

still  we  are  not  left  in  this  world  of  vicissitude 
and  trouble,  to  our  own  guidance,  to  the  di- 
rection of  a  blind  fate,  or  to  the  sport  of  acci- 
dent, but  are  under  the  perpetual  guardian- 
ship, protection,  and  direction  of  a  wise  and 
benevolent  being  who  watches  over  us  in  the 
natal  and  in  the  mortal  hour  ;  who  takes  an  in- 
terest in  all  our  concerns,  who  appoints  to  us 
our  various  fortunes  and  conditions,  who  re- 
joiceth  in  our  happiness,  who  lends  an  ear  to 
our  complaints,  and  who,  having  the  hearts 
of  all  men  and  the  powers  of  universal  nature 
subject  to  his  control,  causeth  all  things  to 
work  together  for  good  to  them  who  love  God, 
and  are  the  called  according  to  his  purpose. 
*'  The  Lord  reigneth,  let  the  earth  rejoice,  let 
*^  the  multitude  of  the  isles  be  glad  thereof/' 
But  the  doctrine  of  a  superintending  provi- 
dence, though  important  and  useful  to  all,  is 
peculiarly  interesting  and  comfortable  to  good 
men,  whose  persons  are  justified  and  accepted 
in  the  beloved,  whose  lives  being  in  conform- 
ity to  the  law  of  God,  are  the  object  of  his  pe- 
culiar approbation,  whom  he  guards  as  the 
apple  of  his  eye,  whom  he  guides  with  his 
counsel,  and  forsakes  not  even  when  the  king 
of  terrours  approaches.     For  *^  precious  in  the- 


SERMON  IX.  165 

'*  sight  of  the  Lord  is  the  death  of  his  saints/' 
I  hope  it  will  contribute  to  our  edification 
and  improvement  if,  at  this  time,  I  briefly 
consider  the  two  points  to  which  the  text  prin- 
cipally directs  our  attention.      I  mean, 

1.  The  character  of  those  whose  death  is 
precious  in  the  sight  of  the  Lord,  and 

2.  In  what  respects  the  death  of  the  saints 
is  precious  in  God's  sight. 

I.  The  first  thing  proposed  is  to  make  some 
remarks  on  the  character  of  those  whose  death 
is  precious  in  the  sight  of  the  Lord — they  are 
the  saints,  which  literally  signifies  holy  persons. 
This  is  a  designation  frequently  given  to  the 
people  of  God,  as  expressive  of  their  true  char- 
acter ;  for  not  only  are  they  considered  as 
righteous,  in  consequence  of  the  interest  which 
by  faith  they  have  in  the  righteousness  of  the 
Redeemer,  but  they  have  a  principle  of  holi- 
ness inherent  in  them,  by  virtue  of  their  regen- 
eration, and  they  also  abound  in  the  outward 
fruits  of  holiness,  to  the  praise  and  glory  of 
God.  This  is  a  condition  absolutely  requisite 
to  their  enjoying  the  divine  favour  and  regard, 
so  that  their  life  may  be  the  object  of  God's 
care,  or  their  death  precious  in  his  sight.  The 
Lord,  who  is  himself  glorious  in  holiness  and 


166:  SERMON  IX. 

the  inexhaustible  source  of  perfection,  can 
have  no  dehght  in  the  ungodly  and  impure. 
Hence  an  irreversible  decree  hath  passed  in 
heaven,  that  **  without  holiness  no  man  shall 
**  see  the  Lord,*'  and  as  the  flame  consumeth 
the  stubble,  so  will  the  fire  of  his  holiness  burn 
up  the  ungodly,  who  with  fallen  spirits  shall 
have  their  portion  in  that  lake  of  torments 
whose  smoke  ascendeth  for  ever  and  ever. 
But  the  Lord  saithof  his  own  people,  '*  Thou 
**  art  a  holy  people  unto  the  Lord  thy  God. 
^'  The  Lord  thy  God  hath  chosen  thee  to  be 
'*  a  special  people  to  himself,  above  all  people 
^*  that  are  on  the  face  of  the  earth.  And  they 
"  shall  call  them  the  holy  people,  the  re- 
^<  deemed  of  the  Lord.'* 

The  holiness  of  the  people  of  God  is  not 
original  and  natural,  but  derived.  By  nature 
they  are  like  unto  others,  children  of  wrath 
and  of  disobedience  ;  the  thoughts  of  their 
hearts  are  only  evil  continually,  and  the  actions 
of  their  lives  are  contaminated  by  imperfection 
and  guilt.  But  infinite  wisdom  and  goodness 
have  devised  means  sufficiently  efficacious  to 
renew  and  sanctify  the  most  impure.  ''  Come 
"'  now  and  let  us  reason  together,*'  saith  the 
Lord  ;   ''  though  your  sins  be  as  scarlet,  they 


SERMON  IX.  167 

*^  shall  be  white  as  snow,  though  they  be  red 
'*  like  crimson,  they  shall  be  as  wool."  And 
this  change  consists  of  two  parts,  a  purification 
from  sin,  and  a  communication  of  holiness  ;  a 
removal  of  bad,  and  an  acquisition  of  good 
dispositions. 

Sin  i«  the  great  cause  which  excludes  the 
creatures  of  the  Almighty  from  the  favour  of 
their  Creator,  and  draws  upon  them  innumera- 
ble evils.  It  renders  the  life  of  the  sinner 
miserable  and  his  death  awful.  Before  men 
can  either  enjoy  the  favour  of  God  on  earth, 
or  be  fitted  for  the  immediate  vision  of  his 
glory  hereafter,  their  souls  must  be  purified  by 
the  washing  of  regeneration,  and  renewing  of 
the  Holy  Ghost.  They  must  be  cleansed  by 
the  blood  and  spirit  of  the  Saviour.  Hence 
David  was  wont  to  pray,  *'  wash  me  thorough- 
*'  ly  from  mine  iniquity,  and  cleanse  me  from 
*'  my  sin  ;  create  in  me  a  clean  heart,  OGod, 
'*  and  renew  a  right  spirit  within  me."  When 
John  was  favoured  with  a  vision  of  the  re- 
deemed, who  stood  before  the  throne  and  be- 
fore the  Lamb,  he  beheld  them  arrayed  in 
white  robes,  with  palms  in  their  hands,  and 
was  informed  that  they  were  washed  and  made 
white  in  the  blood  of  the  Lamb,     All,  there- 


168  SERMON  IX. 

fore,  who  sincerely  hope  for  immortal  life,  will 
purify  themselves,  even  as  God  is  pure. 

But  not  only  are  the  saints  purified  from  the 
defilement  of  sin  and  vice  :  in  their  souls  are 
implanted  holy  principles,  and  that  assemblage 
of  Christian  graces,  which  constitutes  their 
likeness  to  their  heavenly  father.  They  are 
not  only  accounted  of  the  family  of  God  by 
adoption,  but  they  are  indeed  his  children, 
being  formed  after  his  image,  rendered  parta- 
kers of  the  divine  nature,  and  dwelling  in  God 
and  God  in  them. 

A  holy  life,  proceeding  from  a  renewed  and 
sanctified  heart,  completes  the  character  of  the 
saint.  Like  so  many  rays  of  light  converging 
to  one  point,  justice,  mercy,  truth,  love,  joy, 
peace,  long-suffering,  gentleness,  goodness, 
faith,  meekness,  and  temperance,  harmonious- 
ly unite  in  the  saint,  and  emit  their  blended 
radiance  in  his  life  and  conversation  ;  so  that 
others,  seeing  his  good  works,  glorify  their 
father  who  is  in  heaven.  The  love  of  God, 
which  glows  in  his  heart,  powerfully  con- 
strains him  to  a  sincere,  cheerful  and  uniform 
obedience.  It  was  the  Almighty  command 
to  Abraham  ''  walk  before  me,  and  be  thou 
^'  perfect,"  and  it  is  the  fixed  determination  of 


SERMON   IX.  169 

every  true  saint,  to  walk  before  the  Lord  unto 
all  well  pleasing  :  to  walk  as  in  his  presence 
and  under  his  omniscient  eye  ;  and  that  not 
on  a  few  particular  occasions,  and  at  stated 
times  only,  but  regularly  and  uniformly 
through  the  whole  course  of  his  life.  Thus 
the  inward  graces  and  virtues  of  the  holy  not 
only  beautify  and  adorn  the  soul,  but  serve  to 
produce  obedience  in  those  whom  the  Lord 
hath  set  apart  for  himself,  and  redeemed  to  be 
a  peculiar  people,  zealous  of  good  works.  In 
this  manner  their  saintship  is  visible  to  the 
world,  and  holiness  to  the  Lord  is  established 
in  their  character.  This  holiness  is  not  found- 
ed on  constraint,  nor  does  it  depend  on  the 
feeble  efforts  of  an  apostate  heart,  but  is  pro- 
duced and  maintained  by  the  influences  of  an 
Almighty  Redeemer,  in  whose  sight  their 
death  as  well  as  their  life  is  precious. 

II.  Let  us  with  equal  brevity  and  simplicity 
consider  in  what  respects  the  death  of  the 
saints  is  precious  in  the  sight  of  the  Lord. 

It  was  sin  which  brought  death  into  the 
world;  and  though,  eventually,  a  blessing  to 
the  saints,  it  is  a  formidable  foe,  from  which 
human  nature  shrinks  back  with  aversion. 
The  psalm,  in  which  the  text  is  found,  cele- 

VOL.  II.  z 


170  SERMON  IX. 

brates  the  goodness  of  God  in  delivering  from 
death,  and  contains  a  prayer  that  the  hfe 
which  he  had  so  graciously  preserved  might 
for  the  future  be  spent  in  his  service.  This 
remarkable  preservation  of  the  psalmist's  life, 
was  the  reason  of  the  observation  in  the  text, 
that  precious  in  the  sight  of  the  Lord  is  the 
death  of  his  saints. 

Their  death  is  precious  in  his  sight,  because 
he  is  pleased  often  to  bless  them  with  length 
of  days,  and  to  bring  them  to  the  grave  in  a 
good  old  age,  as  a  shock  of  corn  comes  in  his 
season.  The  sons  of  violence  and  strife  fre- 
quently rise  up  against  the  saints  of  God.  But 
their  life  and  all  that  is  dear  to  them  are  depos- 
ited in  his  hands  as  a  sacred  trust  :  he  forsaketh 
them  not  in  any  case  ;  and  in  his  sight  their 
life  as  well  as  their  death  is  precious.  He  re- 
deems their  souls  from  deceit  and  death,  and 
brings  them  not  to  the  grave  till  death  becomes 
to  them  great  gain. 

Long  life  is  in  a  peculiar  manner  promised 
to  the  saints.  They  shall  inherit  the  earth, 
while  the  wicked  who  are  in  great  power,  and 
spread  themselves  like  a  green  bay  tree,  shall 
be  cut  doAu  like  ihe  grass,  and  pass  away. 
'*  The  Lord  knoweth  the  days  of  the  upright ; 


SERMON  IX.  171 

"  they  shall  dwell  in  the  land,  and  the  perfect 
*'  shall  remain  in  it:  but  the  wicked  shall  be 
^*  cut  off  from  the  earth,  and  the  transgressors 
**  shall  be  rooted  out  of  it/* 

The    death  of  the  saints  is  precious  in  the 
sight  of  the  Lord,  because  by  it  he  oftentimes 
removes  them  from  the  evil  to  come.      **  The 
''  righteous    perisheth,"    saith    the    prophet, 
"  and  no  man  layeth  it  to  heart ;  and  merciful 
*'  men  are  taken  away,  none  considering  that 
*'  the  righteous  are  taken  away  from  the  evil 
^'  to  come.'*     The  saints  are  the  pillars  of  the 
world,    and  their  death   portends   evil   to  the 
place  and   nation  in  which  they  have   lived. 
Ruin  came  upon  Sodom,   because  there  were 
not  ten  righteous  men  to  be  found  in  it.     The 
earth  itself  is  preserved  for  the   sake  of  good 
men  ;   and  when  the  Lord  cometh  out  of  his 
place  to   punish  the  inhabitants  of  the  world 
for  their  iniquity,  the  saints  are   removed  by 
death  to  a  place  of  security,  that  they  may  not 
be  the  sad  spectators  of  such  direful  calamities. 
Again,  precious  in  the  eyes  of  the  Lord  is 
the  death  of  his  saints,  because    he   deprives 
death  of  its  sting,  and  encourages  them  in  the 
moment  of  their  departure  to   commit  their 
spirits  to  his  care,  and  to  rely  v/ith  confidence 


\n  SERMON  IX. 

on  his  ability  to  save  to  the  uttermost  all  those 
who  sincerely  believe  in  his  mediation.  The 
righteous  are  indeed  at  all  times  God's  peculiar 
care  ;  but  on  a  bed  of  agony,  and  in  the  hour 
of  death,  his  almighty  arm  is  stretched  out  in 
a  particular  manner  for  their  support.  With 
that  voice  which  called  all  nature  into  exist- 
ence, he  bids  them  not  fear,  for  he  is  with 
them  :  even  he  who  has  the  keys  of  death 
and  of  the  unseen  world  in  his  hands,  who 
himself  encountered  the  king  of  terrours,  and 
who  knows  what  support  his  creatures  need  in 
their  dying  moments.  It  was  on  this  ac- 
count that  David  sung  with  triumphant  joy, 
''  Though  I  walk  through  the  valley  of  the 
**  shadow  of  death,  yet  will  I  fear  no  evil  ; 
**  for  thou  art  with  me,  thy  rod  and  thy  staff 
*'  they  comfort  me." 

It  is  impossible  that  the  idea  of  death  in  it- 
self should  not  affect,  more  or  less,  even  those 
who  are  best  prepared  for  its  approach.  It 
cannot  be  dressed  out  in  any  form  that  will 
reconcile  the  reflecting  mind  to  pass  it  by 
without  sensations  of  solemnity  and  awe.  The 
anxious  care,  the  hopeless  dejection,  the  burst- 
ing grief  of  near  and  dear  connexions,  from 
whom  it  is  painful  to  part,  and  wdiose  efforl^ 


SERMON  IX.  17  3 

cannot  prevent  the  approach  of  the  inevitable 
hour,  are  circumstances  of  additional  distress, 
sufficient  to  appal  the  stoutest  heart. 

In  these  gloomy  and  distressing  moments, 
the  samt  reflects  and  experiences  that  his  death 
is  precious  in  the  sight  of  the  Lord.  This 
gracious  promise,  replete  with  every  comfort, 
fortifies  him  against  desponding  fears,  and 
brightens  his  soul  with  the  beaming  rays  of 
hope,  when  this  world  darkens  on  his  view. 
Sympathizing  angels  hover  round  his  departing 
spirit,  ready  to  conduct  it  to  the  realms  of 
glory.  That  benevolent  Saviour,  who  himself 
trod  the  thorny  paths  of  life,  and  who  hath 
taken  from  death  the  dreaded  sting,  is  at  the 
hour  of  dissolution  more  particularly  present, 
to  strengthen  every  grace,  to  fortify  the  mind 
against  the  terrours  of  the  powers  of  darkness, 
and  to  bring  comfort  to  the  bed  of  sickness 
when  the  body  is  fast  wasting  away.  Believing 
and  rejoicing  in  him  who  is  their  salvation 
and  their  glory,  and  blessed  with  a  foretaste 
of  the  joys  to  come,  the  saints  depart  in  peace  ; 
willing  to  be  absent  from  the  body,  and  pre- 
sent with  the  Lord.  To  them  the  passage 
through  the  dark  vale  loses  all  its  terrours ; 
and  the  tremendous  gates  of  death   are  the 


174  SERMON  IX. 

portals  which  lead  to  those  pleasures  at  God's 
right  hand,  where,  according  to  the  Apostle/s 
emphatick  expression,  they  shall  be  *^  tilled 
**  with  all  the  fulness  of  God/* 

The  death  of  the  saints  is  precious  in  the 
sight  of  the  Lord,  because  by  it  he  brings 
them  to  everlasting  life.  In  all  men  there  is 
a  presage  and  earnest  desire  of  immortality  ; 
and  the  belief  of  a  future  existence  is  insepara- 
bly connected  with  our  idea  of  an  all-power- 
ful, wise,  and  just  God.  The  darkness  that 
rested  on  this  prospect,  notwithstanding  th^ 
general  prevalence  of  the  doctrine,  is  now  re- 
moved by  the  gospel  of  Christ.  He  hath 
brought  life  and  immortality  to  light,  dispel- 
led those  clouds  that  rested  on  the  grave,  and 
pointed  out  a  state  of  endless  existence  beyond 
that  dark  region.  This  is  one  of  the  great 
advantages  of  the  Christian  institution,  that,  it 
gives  the  clear  promise  and  sure  hope  of  eter- 
nal life.  It  represents  death  as  a  departure 
hence,  in  order  to  bring  us  to  our  exalted  Re- 
deemer, who  lives  and  reigns  for  ever,  and  by 
whom  the  saints  shall  be  presented  faultless 
before  the  presence  of  the  divine  glory  with 
exceeding  joy. 

Weare  to  consider  the  everlasting  rest  which 


SERMON  IX.  175 

remainelh  for  the  people  of  God,  as  the  fruit 
of  the  Saviour's  merits  and  sufferings,  as  one 
of  the  greatest  and  noblest  effects  of  his  ascen- 
sion into  heaven,  and  of  his  powerful  media- 
tion for  us  at  the  right  hand  of  God.  The 
felicity  of  heaven  is  indeed  the  gift  of  God  ; 
but  that  gift  is  secured  and  acquired  for  us 
through  Jesus  Christ,  our  Lord.  ''  I  give 
'*  unto  my  sheep  eternal  life,"  saith  he,  **  and 
"  they  shall  never  perish,  neither  shall  any 
*'  one  pluck  them  out  of  my  hand." 

This  eternal  life  imports  more  than  we  can 
express  or  comprehend  ;  something  more  ex- 
cellent than  eye  hath  seen,  or  ear  heard,  or 
heart  can  conceive.  Crowns,  sceptres  and 
triumphs,  every  kind  of  worldly  success  and 
prosperity,  are  but  faint  resemblances  of  this 
eternal,  unspeakable,  inconceivable  happiness. 
No  pain,  nor  sorrow,  nor  death  are  there. 
There  is  fulness  of  joy  and  happiness  for  ever- 
more. Nor  shall  the  souls  only  of  the  saints 
be  thus  blessed  and  happy  :  their  bodies  which 
now  rest  in  hope,  shall  also  be  raised  with  im- 
mortal beauty  and  excellence.  They  are  still 
under  the  guardianship  of  that  blessed  Saviour, 
to  whom  the  very  dust  of  the  saints  is  precious, 
who  will  not  suifer  one  atom  of  their  bodies 


176  SERMON  IX. 

to  perish  ;  who  was  himself  the  first  fruits  of 
them  who  sleep,  and  who  by  the  resurrection 
of  his  own  body,   has   consecrated   theirs  to  a 
glorious  immortality.     *'  For,  since  by  man 
*'  came  death,  by  man  came  also  the  resur- 
**  rection  of  the  dead  ;  and,  therefore,  when 
*'  Christ,    who  is   our  life,  shall  appear,  we 
*'  shall  also  appear  with  him  in  glory.'*     By 
that  almighty  power  by  which  he  made  the 
w^orlds,  and  upholds  them  in  being  ;  by  which 
he  nailed  our  sins  to  the  cross,  triumphed  over 
the  king  of  terrours,   and   conquered    all  the 
legions  of  the  prince  of  darkness,  he  will  also 
rescue  the  captive  bodies  of  all  the  saints  from 
the  power  of  the  grave,   raise  them  up  in  his 
own  most  glorious  likeness,   and  swallow  up 
death  in  victory.      He  will  command  the  four 
winds  to  restore  those  bodies  which  they  have 
scattered  over  the  face  of  the    earth.     The 
winds  and  storms  shall  obey  his  word  ;  the  sea 
shall  give  up  the  dead  which  are  in  it,  and 
death  and  hell  shall  deliver  up  the  dead  which 
are  in  them,  and  all   the  generations  of  men 
shall  return  to  a  life  which  endurethfor  ever. 
'*  I  will  ransom  them  from  the  power  of  the 
^^  grave  :    I  will   redeem   them  from   death. 
**  O  death  I  will  be  thy  plague  :  O  grave  I 


SERMON  IX.  177 

'*  will  be  thy  destruction."  In  the  joyful 
prospect  of  this  happy  event,  a  dying  saint 
can  even  now  triumph  over  death,  and  say, 
'*  O  death,  where  is  thy  sting?  O  grave,  where 
*'  is  thy  victory."  Thanks  be  to  God  who 
giveth  us  the  victory  through  our  Lord  Jesus 
Christ. 


VOL.  II.  A  a 


ITS 


SERMON  X 


The  goodness  and  power  of  Christ,  ?nanifested  by 
his  works  on  earth,  conclusive  proofs  of  his 
divine  nature. 


John,  Chap.  9,  Verse  32. 

"  Since  the  world  began  was  it  not  heard  that  any  man  opened 
the  eyes  of  one  that  was  born  blind." 

My  present  object  is,  in  the  first  place,  to 
make  a  few  remarks  on  the  history  recorded 
in  this  chapter,  and  then  to  state  the  force  of 
the  argument  impHed  in  the  text;  that  since 
Jesus  opened  the  eyes  of  the  bhnd,  and  did 
many  miracles,  he  must  have  been  something 
more  tlian  man  ;  must  have  been  commission- 
ed and  countenanced  by  heaven  :  for  since 
the  world  began  it  was  never  heard  that  any 
jnan  altered  the  course  of  nature,  or  opened 
the  eyes  of  one  who  had  been  born  blind. 

Who  can   sufficiently  admire   the  wisdom 
gnd  goodness  of  Jesus  in  choosing  the  person 


SERMON  X.  179 

spoken  of  in  this  chapter  of  the  Evangelist  as 
the  subject  of  a  miracle.  He  was  a  poor  blind 
man  who  sat  begging  at  the  gate  of  the  tem- 
ple. The  great  and  the  mighty  of  this  world 
would  have  passed  by  without  noticing  such 
a  child  of  misery*  or  they  would  perhaps  have 
made  him  an  object  of  their  scorn,  and  a  sub- 
ject for  their  diversion.  But  Jesus,  though 
higher  than  the  highest,  always  practised  the 
most  endearing  condescension  and  humility, 
and  preached  good  tidings  unto  the  poor.  He 
went  about  continually  doing  good  ;  seeking 
objects  of  distress  whom  he  might  relieve, 
constantly  employed  in  that  merciful  errand 
on  which  he  was  sent.  His  miracles  were  all 
of  the  humane  and  benevolent  kind.  The 
infinite  power  with  which  he  was  armed,  was 
never  employed  but  for  the  benefit  of  man- 
kind. In  order  to  display  it  he  did  not  com- 
mand fire  to  descend  from  heaven  and  con- 
sume his  enemies  ;  he  did  not  let  loose  the 
tempest  as  a  scourge  to  punish  mankind  ;  he 
did  not  strike  dumb  the  tongue  which  blas- 
phemed him,  or  deprive  of  sight  them  who 
sought  to  apprehend  him.  On  the  contrary, 
he  bound  up  the  broken  hearted,  he  proclaim- 
ed liberty  to  the  captive,    he  fed  the  hungry, 


180  SERMON  X. 

he  opened  the  eyes  of  the  Mind,  he  gave 
hearing  to  the  deaf,  and  feet  to  the  lame. 
How  forcible  a  demonstration  of  his  divine 
original.  So  gracious  a  messenger  could  pro- 
ceed only  from  him  who  is  love  and  goodness 
itself.  How  beautiful  and  striking  a  charac- 
teristick  of  that  dispensation  of  grace  which 
he  came  to  reveal !  How  noble  an  example 
for  our  imitation  ! 

This  poor  man  was  not  only  blind,  but  he 
had  been  so  from  his  infancy.  His  blindness 
was  not  the  effect  of  any  accident  or  disease, 
which  art  or  medicine  might  remove.  It  was 
a  natural  defect  in  the  organ,  to  supply  which 
the  same  infinite  power  and  wisdom  were  re- 
quisite as  to  form  the  organ  at  first.  This  pre- 
cluded the  possibility  of  any  kind  of  deception, 
and  fully  evinced  the  truth  and  certainty  of 
the  miracle. 

It  is,  farther,  worthy  of  remark  that  the 
person  now  cured  was  well  known  to  the  in- 
habitants of  Jerusalem.  His  misfortune,  his 
profession,  his  situation,  must  have  attracted 
the  attention  of  multitudes.  As  he  daily  sat 
at  the  gate  of  the  temple  asking  alms  from  the 
passengers,  he  must  have  been  known  to  all 
who  went  thither  to  pay  their  morning  and 


SERMON  X.  181 

evening  sacrifice.  This  circumstance  was  an 
undeniable  proof  of  the  certainty  of  the  mira- 
cle ;  it  shewed  that  there  was  no  collusion  in 
the  case  ;  that  this  man  was  not  suborned  to 
declare  that  he  had  been  born  blind  while  he 
really  had  not ;  but,  being  known  to  the  mall, 
it  was  evident  that,  if  he  was  restored  to  sight, 
a  miraculous  work  had  actually  been  perform- 
ed. 

As  Jesus,  therefore,  went  out  of  the  temple, 
he  cast  an  eye  on  this  hapless  sufferer,  whom 
he  immediately  discerned  to  be  a  proper  ob- 
ject of  compassion,  and  the  fit  subject  of  a 
miracle.  His  disciples  also  beheld  the  blind 
man,  but  with  very  different  impressions. 
With  a  disposition,  of  which  we  have  still  too 
many  examples,  to  consider  the  misfortunes 
of  others  as  judgments  from  heaven,  and  with 
a  very  unseasonable  spirit  of  curiosity,  they 
ask,  **  Master,  who  did  sin,  this  man,  or  his 
*'  parents,  that  he  was  born  blind  V*  The  an- 
swer is  direct  and  positive  ;  there  was  an  high- 
er cause,  the  glory  which  would  redound  to 
God  by  this  demonstration  of  his  mercy  and 
power.  We  are  as  clay  in  the  hands  of  the 
potter,  who  maketh  one  vessel  unto  honour 
and  another  unto  dishonour.     The  divine  vis- 


1^-2  SERxMON  X. 

itatlons  are  not  all  punishments :  some  are  for 
our  trial,  our  warning,  our  reformation  :  all 
shew  forth  the  power,  the  justice,  and  the 
goodness  of  God. 

He  who  at  first  said,  let  there  be  light,  and 
there  was  light,  could  with  one  word  have 
opened  the  eyes  of  the  blind.  Nay,  without 
utterance  his  will  was  sufficient  to  have  pro- 
duced the  effect.  But  he  chose  to  employ 
the  instrumentality  of  means.  Nor  did  this 
detract  in  the  least  from  the  miraculous  nature 
of  the  cure.  For  It  surely  required  power 
equally  infinite  to  communicate  to  clay  and 
water,  the  ability  of  curing  the  blind,  as  it 
does  to  open  their  eyes  instantaneously,  and 
without  the  intervention  of  second  causes. 
But  Jesus  would  try  thefaith  and  obedience  of 
his  patient  ;  he  would  teach  us  that  it  is  only 
by  the  use  of  those  means  v/hich  he  has  ap- 
pointed that  we  can  expect  the  cure  of  our 
spiritual  diseases:  he  would  shew  that  the  most 
improbable  means  will  produce  the  desired 
eftbct  when  lie  determines  that  it  shall  be  so  : 
that  bread  and  wine  can  strengthen  and  refresh 
the  soul  when  received  by  faith  according  to 
his  appointment :  that  water  can  avail  to  the 
mystical  washing  away  of  sins,  when  accom- 


SERMON  X.  185 

panied  with  the  blessing  from  on  high  :  that 
Jordan  can  heal  a  leper  and  Siloam  give  light 
to  the  blind,  when  the  Almighty  gives  the 
word,  go,  wash  and  be  whole.  In  short,  he 
would  represent  by  expressive  symbols  the 
original  depravity  of  our  guilty  and  polluted 
nature,  and  the  necessity  of  our  being  washed, 
cleansed  and  sanctified  by  the  blood  of  Jesus 
and  the  Spirit  uf  our  God.  AV ashing  in  the 
pool  of  Siloam  was,  therefore,  merely  a  sacra- 
mental act,  whereby  the  blessings  to  be  com- 
municated were  typified  and  sealed,  and  the 
divine  power  more  strikingly  manifested  in  the 
sight  of  the  people. 

The  feehngs  of  the  blind  man,  upon  the 
communication  of  sight,  are  difficult  to  be  ex- 
pressed or  even  conceived  by  us  who  have 
always  enjoyed  the  faculty  of  sight,  and  who, 
being  never  subjected  to  the  want  of  it,  do  not 
sufficiently  value  this  important  blessing. 
From  the  general  and  obvious  views  of  nature 
which  present  themselves  to  every  man,  let 
me  direct  your  thoughts  to  this  spiritual  im- 
provement. 

Into  what  a  world  of  wonders  did  the  blind 
man  find  himself  transported  !  How  did  he 
gaze  with   admiration  on  the  heavens  and  thx: 


184  SERMON  X. 

earth,  on  the  faces  and  shapes  of  all  creatures, 
on  the  varieties  of  colours  around  him,  on  the 
cheerfulness  of  the  light,  on  the  lively  beams 
of  the  sun,  on  the  vast  expanse  of  the  air,  on 
the  limpid  transparency  of  the  water,  on  the 
glorious  ornaments  of  the  temple,  and  on  the 
stately  places  of  Jerusalem  !  Every  thing  was 
full  of  delight,  and  excited  astonishment. 
With  similar  sensations  will  the  servants  of 
God  enter  into  the  joy  of  their  Lord.  Thus 
will  they  be  affected  when,  the  darkness  of 
mortality  being  done  away,  they  shall  behold 
God's  presence  in  righteousness,  whence  they 
shall  be  called  to  witness  the  felicity  of  the 
world  above,  the  shining  mansions  of  saints 
and  angels,  the  majestick  splendour  of  the  di- 
vine throne,  and  the  incomprehensible  bright- 
ness of  the  Godhead. 

So  great  was  the  change  produced  on  the 
external  appearance  as  well  as  the  inward 
feelings  of  the  man  who  had  been  restored  to 
sight,  that  his  neighbours  and  acquaintance 
did  not  at  first  recognise  him  to  be  the  same 
person.  This  shewed  the  certainty  and  great- 
ness of  the  miracle.  They  did  not  greedily 
swallow,  like  simple  and  ignorant  people,  the 
tale  however  improbable,  but  believed  only 


SERMON  X.  185 

after  a   careful   inquiry   into   the  fact.     The 
thing  itself  was  in   their  opinion  also  so  great 
and  wonderful,  that  witliout  the  express  testi- 
mony of  their  senses,  they  would  have  deem- 
ed it  a  mere  trick  and  imposition.     This  may 
also  be  considered  as  a  fit  representation  of  the 
change  produced  in  the  habits  of  him  whose 
spiritual  blindness  is  removed  by  light  from  on 
high.     His  former  companions  in  guih  and 
folly,    unable  to  account  for  the  change,  are 
doubtful  whether  it  be  the  same  person.      His 
heart  and  conduct  are  certainly  not  the  same. 
Before,  the  mind  was  dark  and  gloomy — now, 
it  is  full  of  light  and  cheerfuhiess,  through  the 
knowledge  of  God,   and  the  hope  of  heaven. 
Before,  the  heart  was  devoted  to  earthly  things 
— now  the  convert  uses  this  world  as  not  abu- 
sing it.     Before,  his  thoughts  and  anxieties  had 
reference  only  to  his  body,  his  estate,  or  the 
opinion  of  mankind — now,   they  regard  the 
displeasure  of  God  and   the  peril  of  his  soul. 
'^  If  any  man  be  in  Christ,  he  is  a  new  crea- 
^*  ture.     Old  things  are  passed  away — behold, 
''  all  things  are  become  new  !" 

The  poor  man  removes  the  doubts  of  his 
friends,  by  declaring  I  am  he.  He  would  not 
conceal  from   others  the  mercies  he  had  ex- 

voL.  n.  B  b 


186  SERMON  X, 

perienced  ;  he  would  not  be  so  unjust  ot 
ungrateful  as  to  suppress  the  loving  kindness 
of  his  God.  We  are  unworthy  of  that  light 
and  those  blessings  which  we  enjoy,  unless  we 
seek  to  diffuse  them  among  mankind.  *'  Let 
'*  them  give  thanks  whom  the  Lord  hath  re- 
*'  deemed  and  delivered  from  the  hand  of  the 
*' enemy  ;  let  them  praise  him  with  their 
**  whole  heart ;  let  them  shew  forth  all  his 
**  marvellous  works ;  let  them  declare  his 
*'  name  among  their  brethren  ;  let  them  exalt 
^*  him  in  the  congregation  of  the  people,  and 
'^  praise  him  in  the  assembly  of  the  elders." 

They  who  before  doubted,  now  became  in- 
quisitive. They  ask,  how  were  thine  eyes 
opened  ?  The  poor  man,  who  had  been  so 
ready  to  declare  himself  the  subject  of  the 
cure,  is  equally  zealous  to  proclaim  the  authour 
of  it.  ''  A  man  that  is  called  Jesus  made  clay 
*'  and  anointed  mine  eyes,  and  said  to  me, 
**  go  to  the  pool  of  Siloam  and  wash,  and  I 
*^  went  and  washed  and  I  received  sight.'* 

Had  the  people,  who  made  inquiry  into  this 
astonishing  fact,  heard  it  with  unprejudiced 
ears,  they  could  not  but  have  listened  with 
pious  admiration  ;  they  could  not  but  have 
declared    their    belief  in    so    omnipotent  an 


SERMON  X.  187 

Agent.  But,  adverse  to  the  blessed  Jesus, 
and  partial  to  the  Pharisees,  they  summon 
him  that  was  once  blind  before  these  implaca- 
ble enemies  of  Christ,  and  this  cure  having 
been  performed  on  the  Sabbath,  they  fix  upr 
on  this  circumstance  as  the  ground  of  their 
accusation. 

But  as  the  malice  of  Christ's  enemies  was, 
for  the  most  part,  frustrated  and  repelled  up- 
on their  own  heads,  so  their  present  scheme 
not  only  failed  of  success,  but  served  to  make 
the  miracle  wrought  by  him  on  the  blind 
man  more  generally  known — served  to  shew 
its  force  in  proving  his  divine  mission  and  to 
increase  the  number  of  his  disciples.  AVe 
now  find  the  man  who  once  sat  and  begged, 
witnessing  a  good  confession  before  the  as- 
sembled Pharisees.  We  find  him  defending 
the  gracious  authour  of  his  cure  against  the 
cavils  of  malignity  and  injustice.  We  see 
him,  a  resolute  confessor,  suffering  excom- 
munication for  the  name  of  Christ,  and  main- 
taining the  innocence,  the  honour,  the  divini- 
ty of  his  benefactor.  We  hear  him  teaching 
the  doctrines  of  truth  to  them  who  sat  in  the 
chair  of  Moses,  and  convicting  of  blindness 
t'hem  who  punished  him  for  seeing. 


188  SERMON  X. 

The  Pharisees  strove  to  confute  and  dis- 
prove the  testimony  of  the  man  that  was  blind 
by  an  appeal  to  his  parents.  They  supposed 
that  the  fear  of  excommunication  and  of  in- 
curing  the  anger  of  the  rulers,  would  induce 
them  to  deny  the  circumstance  of  their  son's 
being  born  blind,  and  thus  it  would  follow 
that  no  miracle  had  been  performed.  Being 
disappointed  in  this,  and  finding  it  impossible 
to  deny  the  fact,  they  next  try  to  suppress  it ; 
and,  by  reviling  the  man  who  had  been  cured, 
to  make  him  ashamed  of  confessing  Jesus. 
But  neither  did  this  succeed.  The  man,  far 
from  being  ashamed  to  own  himself  a  disci- 
ple of  Jesus,  endeavours  to  persuade  them 
also  to  become  such,  and  argues  with  them 
upon  the  subject  of  this  miracle  with  a  sim- 
plicity, but  at  the  same  time  with  an  ingenui- 
ty and  force  of  reasoning,  which  cannot  be 
surpassed  even  by  the  most  acute   disputants. 

Miracles  have  ever  been  esteemed  an  un- 
deniable proof  of  a  divine  mission.  Our 
Lord  himself  appeals  to  those  w^orks  which  he 
wrought  as  the  best  argument  which  he  could 
employ  in  support  of  his  pretensions  as  the 
son  of  God. 

When  John  sent  two  of  his  disciples  to  in- 


SERMON  X.  18P 

quire  whether  Jesus  was  the  Messiah,  our 
Lord  gave  no  other  answer  than  this.  Go  and 
shew  John  again  those  things  which  yc  do 
hear  and  see,  inform  him  ot"  my  works,  and 
let  him  judge  if  they  can  be  performed  by 
any  other  than  the  sent  of  God.  The  bUnd 
receive  their  sight,  and  the  lame  walk,  the 
lepers  are  cleansed,  the  deaf  hcar^  and  the 
dead  are  raised  up. 

The  argument  derived  from  miracles  being 
the  main  pillar  of  the  Christian  faith,  much 
has  been  said  and  written  concerning  their 
nature,  possibility,  credibility,  and  tendency, 
to  prove  the  truth  of  Christianity.  But  the 
argument  was  perhaps  never  more  forcibly 
and  concisely  stated  than  in  the  simple  and 
ingenious  discourse  of  this  poor  man,  who 
had  himself  been  the  subject  of  so  striking  a 
miracle :  *'  Why,  herein  is  a  marvellous 
*'  thing,  that  ye  know  not  from  whence  he 
^*  is,  and  yet  he  hath  opened  mine  eyes. 
**  Now  we  know  that  God  hearcth  not  sinners  ; 
^*  but  if  any  man  be  a  worshipper  of  God, 
"  and  doeth  his  will,  him  he  heareth.  Since 
"  the  world  began  was  it  not  heard  that  any 
*'  man  opened  the  eyes  of  one  that  was  born 
**  blind.  If  this  man  was  not  of  God,  he 
''  could  do  nothing/' 


190  SERMON  X. 

To  alter,  suspend,  or  reverse  the  laws  df 
nature,  must  require  the  same  infinite  power 
which  first  established  them.  In  the  words 
of  the  man  who  was  once  blind,  "  Smce  the 
'*  world  began  was  it  not  heard  that  any  man 
**  opened  the  eyes  of  one  that  was  born  blind.'* 
Whoever  alters,  suspends,  or  reverses  the 
laws  of  nature,  must  either  be  a  divine  per- 
son, or  must  be  invested  with  divine  power  ; 
in  the  language  of  the  person  who  had  been 
blind,  '^  if  this  man  was  not  of  God  he  could 
"  do  nothing/'  From  the  nature  of  the 
Supreme  Being  we  may  with  absolute  certain- 
ly infer,  that  he  will  not  countenance  an  im- 
postor, that  he  will  not  alter  or  suspend  the 
laws  of  nature  but  for  wise  and  important  pur- 
poses, that  they  who  are  endowed  with  the 
power  of  working  miracles  are  approved  and 
sent  by  him,  and  are  worthy  of  credit  in  all 
they  say,  and  of  obedience  in  all  they  com- 
mand ;  in  the  words  of  scripture,  ''  We  know 
'*  that  God  heareth  not  sinners  ;  but  if  any 
'^  man  be  a  worshipper  of  God  and  doeth  his 
"will,  him  he  heareth."  The  general  in- 
ference from  these  points  is  evident,  since 
Jesus  Christ  wrought  miracles,  he  was  sent 
by  God,  and  since  he  was  sent   by  God,  his 


SERMON  X.  191 

religion  is  true  and  of  divine  authority.  We 
are  as  much  bound  to  believe  and  obey  it,  as 
to  obey  the  voice  of  conscience,  which  is  the 
natural  vicegerent  of  God  in  the  soul  of  man. 
But  how  are  we  certain  that  Jesus  Christ  did 
work  miracles  ?  Of  this  we  are  equally  cer- 
tain as  of  his  existence.  For  both  are  decla- 
red by  the  same  persons  and  rest  upon  the 
same  authority.  And  of  the  existence  of 
Jesus  Christ  we  are  as  certain  as  that  there  was 
such  a  person  as  Julius  Caesar,  who  was  dead 
more  than  1  800  years  ago,  or  that  there  is  such 
an  island  as  Japan  w^hich  none  of  us  perhaps 
ever  saw.  Our  knowledge  in  both  cases  rests 
on  the  testimony  of  credible-  witnesses  ;  and, 
perhaps,  the  historians  of  our  Saviour's  life 
and  miracles  are  more  worthy  of  credit  than 
any  others,  because  by  affirming  what  they 
did,  they  exposed  themselves  to  loss  and  per- 
secution ;  and  some  of  them  moreover  sealed 
their  testimony  with  their  blood.  They  must 
have  been  well  assured  of  the  truth  of  facts 
which  they  would  die  rather  than  bear  wit- 
ness against. 

The  reasoning  of  the  poor  man,  wliose 
natural  and  spiritual  eyes  had  both  so  lately 
been  opened,  was  so  convincing  and  powerful 


19^  SERMON  X. 

that  even  the  subtle  and  ingenious  Pharisees 
could  make  no  reply.  But,  instead  of  yield- 
ing to  his  arguments,  such  was  their  perverse- 
ness  and  pride,  that  they  determined  to  get 
rid  of  him  whose  presence  and  discourse  were 
equally  galling  to  them  ;  and  they  cast  him 
out  of  the  Synagogue.  As  light  is  painful  to 
a  diseased  eye,  so  truth  is  unpleasant  to  a 
mind  entangled  by  prejudice  and  errour. 
Fools  despise  wisdom  and  instruction.  A 
scorner  hateth  rebuke  and  shutteth  his  ear  to 
those  friendly  admonitions  which  open  to  him 
his  faults.  The  wicked  cannot  bear  the  pre- 
sence and  example  of  wise  and  good  men. 
Their  own  vices  and  defects  appear  then  in  a 
clearer  light. 

The  poor  man  that  was  once  blind,  though 
cast  out,  was  not  forsaken.  Though  ejected 
from  the  Synagogue,  he  was  admitted  into 
the  kingdom  of  Heaven  :  And  wherever  the 
gospel  of  Jesus  is  preached,  he  will  be  re- 
membered and  spoken  of  to  the  end  of  the 
world  as  the  first  confessor  and  martyr  to  the 
Christian  cause.  No  sacrifice  made  for  the 
sake  of  Christ  shall  be  in  vain.  He  is  faithful 
who  hath  promised,  and  he  is  not  unjust  to 
forget  our  work  of  faith  and  labour  of  love. 


SERMON  X.  193 

Whosoever  loveth  father  or  mother,  brother 
or  sister,  more  than  Christ,  is  not  worthy  of 
him.  But  whosoever  shall  leave  father  and 
mother,  brother  and  sister,  house  and  land, 
for  the  sake  of  the  gospel,  shall  ni  no  wise 
lose  his  reward.  If  any  man  deny  Christ  be- 
fore men,  him  will  he  also  deny  before  his 
father  who  is  in  heaven.  But  they  who  pre- 
serve themselves  unspotted  from  the  world, 
who  steadfastly  and  faithfully  bear  testimony 
to  the  truth  in  the  midst  of  a  crooked  and  per- 
verse generation,  shall  be  openly  acknow- 
ledged in  the  presence  of  his  father  and  his 
holy  angels,  and  graciously  welcomed  into 
the  joy  of  their  Lord. 


VOL,  II,.  q  c 


194 


SERMON  XI, 


On  the  duty  of  holding  the  righteous  in  remem- 
brajice,  and  the  important  advantages  derived 
from  the  recollection  of  their  virtues. 


Psalm  112,  Verse  6. 
**  The  righteous  shall  be  in  everlasting  remembrance.'* 

Righteousness,  in  the  language  of  scrips 

ture,  denotes  general  worth  or  excellence  of 
character  :  To  it  is  ascribed  whatever  belongs 
to  reHgion  or  holiness.  He  that  is-  righteous 
and  shall  be  had  in  everlasting  remembrance 
is  described  in  this  Psalm  as  fearing  God,  de- 
lighting greatly  in  his  commandments,  up- 
right, gracious,  full  of  compassion  and  charity. 
Sometimes,  indeed,  the  sense  of  the  expres- 
sion is  limited,  and  the  righteous  are  compared 
and  contrasted  with  those  who  are  distinguish- 
ed by  goodness.  Thus,  in  the  well  known 
illustration  of  the  grace  of  God  in  the  salvation 


SERMON  XI.  195 

of  men,  the  Apostle  observes,  '*  scarcely  for 
'*  a  rigliteous  man  will  one  die,  yet  peradven- 
'*  turc  for  a  good  man  some  would  even  dare 
*'  to  die/'  But,  in  general,  and  excepting 
comparisons  and  distinctions  of  this  kind,  by 
righteousness  is  meant  whatever  belongs  to  a 
perfect  character. 

Persons  of  this  character  shall  be  in  ever- 
lasting remembrance.  This  expression  must 
also  be  understood  in  a  sense  limited  by  the 
temporary  duration  of  all  human  affections 
and  pursuits.  The  time  of  our  sojourning 
h^re  Is  but  short,  and  the  survivor,  in  whose 
memory  the  good  man  lives,  shall  himself 
soon  pass  away  and  be  forgotten.  A  few  illus- 
trious characters,  whose  lot  enabled  them  to 
perform  great  exploits,  and  to  act  a  distinguish- 
ed part  on  the  theatre  of  the  world,  may  live 
for  ever  in  the  page  of  history,  and  receive  the 
praises  and  the  blessings  of  all  future  genera- 
tions of  men.  But  with  regard  to  the  great 
bulk  of  mankind,  even  the  pious,  the  upright, 
and  the  good,  their  love  and  their  hatred  and 
their  envy  soon  perish,  and,  in  a  little  time, 
the  place  which  once  knew  them  shall  know 
them  no  more.  The  Psalmist,  therefore, 
means  that  the  memory  of  the  righteous  sliall 


196  SERMON  XL 

not  speedily  be  effaced  from  the  hearts  of  those 
who  knew  and  valued  then*  inlegrhy  and 
worth,  but  sliall  be  often  and  long  recalled 
with  sentiments  of  honour,  gratitude,  and  af- 
fection. 

In  illustration  of  this  subject,  I  propose  to 
inquire, 

1.  By  whom  the  memory  of  the  just  is 
blessed,  and  held  in  respectful  and  grateful 
remembrance. 

^2.  Why  we  ought  to  hold  the  righteous  in 
everlasting  remembrance,  and 

3.  ^«t£;  we  shall  most  properly  and  effec- 
tually perpetuate  the  remembrance  of  the 
righteous. 

I.  We  are  to  inquire  by  whom  the  memory 
of  the  just  is  blessed,  and  long  held  in  respect- 
ful and  grateful  remembrance — and 

1.  Good  men  are  held  in  everlasting  re- 
membrance by  their  own  family  :  for  by  them 
the  benign  influence  of  their  good  qualities 
was  most  sensibly  felt.  In  them  the  memory 
of  their  virtues  was  mingled  with  the  warm 
sentiments  of  natural  affection.  To  them  the 
loss  of  their  love,  their  services,  their  example, 
is  the  severest  deprivation.  The  affectionate 
partner  of  their  lives,  who,  for  a  long  course 


SERMON  XL  197 

of  years  has  been  in  the  habit  of  imparting 
mutual  assistance  and  consolation,  whose  in- 
terests were  necessarily  interwoven  with  theirs, 
whose  happiness  was  greatly,  I  had  almost 
said  wholly,  in  their  power,  who  best  knew 
their  good  qualities,  who  witnessed  that  piety 
and  charity  which  modesty  concealed  from 
the  publick  eye  ;  on  them  doubtless  is  made 
the  most  lasting  impression  of  the  virtue  and 
affection  of  the  partner  who  is  gone  down  to 
the  dust ;  to  their  memory  the  venerable 
image  is  often  present ;  in  their  ears  the  lisp- 
ing accents  of  their  common  offspring  are 
eloquent ;  the  features  of  the  deceased  per- 
petuated in  the  children  who  survive,  recall 
and  renew  that  respect  and  gratitude  and  affec- 
tion which  the  living  failed  not  to  command, 
and  suffer  not  the  memorial  to  perish  from 
their  breast. 

To  the  children  also  of  worthy  and  affec- 
tionate parents,  who  are  now  no  more,  the 
remembrance  of  their  character  can  never 
cease  to  be  interesting.  To  them  they  impute 
with  pleasure  and  gratitude  the  various  virtues 
they  may  possess ;  to  them  they  refer  the  suc- 
cess in  life  which  they  may  have  enjoyed  ; 
to  their  latest  hour  they  reflect  with  melan- 


198  SERMON  XL 

choly  satisfaction  on  the  fond  and  affectionate 
solicitude  and  anxiety  with  which  they  watch- 
ed over  their  infant  years,  and  guarded  their 
steps  in  the  slippery  paths  of  youth  ;  on  the 
pains  and  expense  which  they  bestowed  on 
their  instruction  and  education  ;  how  they 
kindly  relieved  their  wants,  and  attended  them 
in  sickness  and  pain;  how  they  solemnly 
warned  them  of  the  ways  of  the  destroyer ; 
how  they  led  them  by  their  wise  precepts  and 
pious  example  into  the  paths  of  peace  ;  on 
the  sanguine  hopes  which  they  delighted  to 
indulge  from  the  prospects  of  their  opening 
talents,  and  on  the  fervent  prayers  which  they 
addressed  to  heaven  for  their  prosperity  and 
success  in  life.  The  time  is  not  distant  when 
we  ourselves  shall  live  no  more  ;  but  if  we  are 
righteous,  we  shall  be  had  in  remembrance. 
If  we  are  faithful  to  our  God  and  to  our  chil- 
dren, they  will  bless  and  consecrate  our  mem- 
ory when  our  heads  are  laid  in  the  dust. 
Even  their  posterity  may  learn  some  good 
thing  from  them  which  we  have  imparted  ; 
and  that  happy  day  may  at  last  come,  when 
we  shall  be  able  to  say  before  the  throne  of 
God,  ''  Behold  us  and  the  children  whom 
^'  thou  hast  given  us.'' 


SERMON  XL  199 

May  we  not  even  descend  lower,  and  say 
that  the  righteous  man  is  held  in  remembrance 
by  the  domesticks  also  of  his  family.  Tlie 
servants  of  a  just,  humane  and  generous  mas- 
ter, remember  with  gratitude  the  marks  of 
kindness  and  confidence  which  he  has  be- 
stowed on  them ;  they  regret  his  departure 
with  unfeigned  sorrow ;  they  respect  his 
memory  ;  when  they  go  abroad  into  the 
world  they  celebrate  his  praise ;  by  them  his 
character  reaches  far  and  near,  and  is  handed 
down  with  honour  to  the  children  of  many 
generations. 

2.  The  righteous  are  held  in  remembrance 
by  the  more  intimate  associates  of  their  youth 
or  of  their  more  mature  age. 

The  pressure  on  the  mind  is  severe  indeed 
when  by  the  will  of  God  we  have  lost  the 
most  faithful,  the  most  affectionate  of  our 
associates ;  those  of  whom  we  had  conceived 
the  most  delightful  expectations  ;  or  those  by 
whose  means  we  had  attained  the  most  solid 
advantages  for  this  world  or  for  eternity.  But 
their  memorial  is  not  lost;  not  the  remem- 
brance of  their  virtues  and  of  their  intellectual 
endowments ;  not  the  remembrance  of  their 
kindness ;     not   the    remembrance   of  their 


200  SERMON  XT. 

usefulness  to  us ;  nor  the  remembrance  of 
the  satisfaction  which  we  have  enjoyed  with 
them.  And  wliat  is  truly  encouraging  and 
truly  worthy  of  attention  is,  tliat  all  that  wa^ 
precious  and  praiseworthy  in  a  departed  friend, 
remains  in  the  memory,  while  all  his  imper- 
fections are  buried  in  the  grave.  It  is  their 
good  and  estimable  qualities  alone  which  con- 
secrate their  memorial  within  us,  separated 
from  all  the  infirmities  which  were  once  uni- 
ted to  them.  This,  while  it  adds  to  the  honour 
and  respect  manifested  for  the  memory  of  the 
dead,  is  as  useful  as  it  is  gratifying  to  the  living. 
We  remember  that  which  was  good  :  we  for- 
get every  infirmity  which  was  attached  to  it ; 
we  dw^ell  with  affection  on  every  advantage 
and  on  every  satisfaction  which  it  yielded  to 
us,  and  its  living  impression  isrivetted  on  our 
hearts.  We  feel  as  if  the  image  of  the  depart- 
ed virtues,  pure  as  the  spirits  of  just  men  made 
perfect,  were  before  us,  and  we  are  still  united 
to  them  as  by  the  cords  of  love.  These  recol- 
lections equally  solemn  and  impressive,  have 
a  direct  tendency  both  to  comfort  us  in  our 
sorrow  for  those  who  are  asleep,  and  to  purify 
our  affections  during  the  rest  of  our  pilgrim- 
age.    We  think  of  those  who  walked   with 


SERMON  XL  201 

God  ;  and  their  memorial  kindles  our  abhor- 
rence of  the  pollutions  of  the  world,  while 
k  awakens  our  ardour  to  become  followers  of 
them  who  through  faith  and  patience  inherit 
the  promises.  We  think  of  the  departed  spi- 
rits who  were  once  our  companions  below,  as 
we  contemplate  the  angels  of  God  descending 
to  bless  our  recollections  and  to  watch  our  ha- 
bitations. 

This  posthumous  existence  in  the  memory 
of  those  whom  we  once  esteemed  and  loved 
is  a  powerful  incitement  to  virtue  and  a  strong 
consolation  to  the  virtuous  in  the  prospect  of 
their  departure  hence.  For  to  be  remembered 
while  he  is  no  more  ;  to  be  sometimes  recalled 
to  the  memory  of  the  living  when  he  is  re- 
moved out  of  their  sight ;  to  be  wished  alive 
again  by  some  of  his  surviving  friends  when 
he  is  numbered  with  the  dead,  is  among  the 
fondest  desires  of  man.  On  the  other  hand,  the 
thought  that  as  soon  as  our  breath  is  flown 
our  memory  is  obliterated  ;  that  our  remem- 
brance shall  perish  from  the  earth  and  we  shall 
have  no  name  in  the  streets,  is  depressing  be- 
yond conception  to  the  human  mind,  and  sink??. 
man  even  lower  than  the  grave  which  hi'^  bo- 
dy is  to  occupy. 

VOL.   II,  D  d 


202  SERMON  XI. 

3.  But  while  the  memory  of  the  wicked 
shall  utterly  perish,  or  be  recalled  by  all  good 
men  with  detestation  and  abhorrence,  the 
righteous  shall  be  in  everlasting  remembrance ; 
and  that  not  only  among  their  family  and 
friends,  but  also  by  all  whom  their  labours 
have  profited,  their  instruction  enlightened, 
their  example  improved,  or  their  bounty  re- 
lieved. 

The  dispositions  which  lead  men  to  employ 
their  talents  for  the  advantage  of  then*  fellow- 
creatures,  and  to  do  them  good  offices  freely 
without  any  hope  of  a  requital,  createoneof  the 
first  distinctions  by  which  one  man  can  be  rai- 
sed above  another.  If  they  are  animated  by  the 
pure  and  cheerful  spirit  of  religion  they  form 
the  most  interesting  of  human  characters.  The 
love  wliich  directs  us,  by  a  sense  of  duty, 
where  to  feed  the  hungry,  to  clothe  the  na- 
ked, to  assist  the  weak,  to  comfort  the  poor,  or 
to  revive  the  sorrowful ;  the  love  which  makes 
usefulness  our  happiness,  and  the  help  of  eve- 
ry kind  which  we  can  bring  to  others  our 
habitual  solicitude,  is  love  out  of  a  pure 
heart,  such  as  Christ  requires  and  acknow- 
ledges. 

When   this  affection  becomes  the  habit  of 


SERMON  Xr.  203 

the  mind,  it  always  finds  its  object  readily; 
and  vvitliout  departing  from  its  proper  sphere, 
will  always  lead  to  the  means  of  gloritying 
God.  It  extends  to  those  who  need  advice 
or  countenance,  as  well  as  to  those  who  arc 
destitute  of  food  and  raim^Mit ;  to  those  who 
require  the  aid  of  superiour  influence  or  su- 
periour  talents,  as  well  as  to  those  who  are 
pressed  down  with  sorrow  ;  to  the  hidden  re- 
treats of  ignorance  and  misery,  as  well  as  to 
the  opportunities  of  known  and  publick  utili- 
ty The  usefulness  of  men  who  live  under 
the  influence  of  benevolent  and  generous  at- 
fections,  and  who  follow  them  steadily  and 
earnestly  through  life,  extends  far  beyond 
their  natural  or  immediate  sphere,  by  means 
of  those  whom  they  relieve  or  assist ;  and  even 
beyond  the  limits  of  their  own  lives.  But 
every  thing  which  depends  on  the  breath  of 
man  has  its  destined  period.  The  most  use- 
ful life  is  spent,  before  we  are  aware  of  its 
progress ;  and  all  the  kindness  which  anima- 
ted its  spirit  perishes  in  the  dust. 

The  selfish  man  dies,  and  we  lament  not ; 
or  we  think  of  him  with  more  compassion 
than  regret,  or  we  remember  the  artful  guise 
which  his  selfishness  could  put  on,  and  have 


m^,  SERMON  XI. 

nothing  better  to  remember  ;  or  we  think  of 
those  who  fill  his  place,  and  who  cannot  be 
less  useful  in  the  world  than  he  has  been. 

But  the  righteous  do  not  perish  as  the  fool 
dieth  :  they  leave  an  impressive  and  a  perma- 
nent memorial.  When  such  men  depart,  we 
feel  as  if  a  dark  cloud  had  risen  around  us, 
and  we  fear  as  we  enter  into  the  cloud.  We 
think  with  emotion  of  the  short-lived  labours 
of  the  most  faithful  men,  and  of  the  pressure 
of  calamities  on  the  world  when  they  are  ga- 
thered to  the  dust  of  their  fathers ;  they  who 
had  so  great  a  share  in  all  that  was  worths  and 
respectable  around  them  ;  they  whose  hand 
was  found  in  every  thing  useful  or  pleasing 
to  their  fellow  creatures  When  the  righte- 
ous is  taken  away,  the  living  will  lay  it  to 
heart.  The  report  of  his  disease  excites  uni- 
versal sympathy  and  regret.  The  poor  whom 
his  bounty  relieved,  as  they  pass  the  mansion 
where  he  once  resided,  will  strike  their  pen- 
sive bosoms  and  say,  *'  this  was  the  abode  of 
^'  him  whose  heart  was  ever  anxious  to  devise 
*^  and  whose  hand  was  ever  ready  to  execute 
*'  liberal  things/'  The  religious  society  of 
vvhich  he  was  so  worthy  a  member  will  often 
turn  v/ith  tears  in  ihcir  eyes  to  the  place  which 


SERMON  XI.  ^06 

he  once  occupied  in  their  assembly,  but  which 
is  now  left  vacant.  The  orphan  will  pay  ma- 
ny a  grateful  visit  to  his  grave,  and  water  with 
his  tears  the  spot  where  the  ashes  of  his  father 
repose. 

II.  As  we  cannot  propose  any  thing  but 
the  most  cursory  view  of  the  subject  on  which 
I  have  proposed  to  treat,  I  now  hasten  to  in- 
quire why  we  ought  to  cherish  the  remem- 
brance of  good  men. 

1 .  And  we  ought  to  honour  the  memory 
of  the  just  from  respect  to  their  worth.  Can 
we  refuse  to  esteem  the  tender  husband,  the 
aflectionate  parent,  the  generous  master,  the 
faithful  friend,  the  good  member  of  society, 
the  friend  of  religion  ?  Who  so  odd  as  not 
to  revere  the  man  who  considers  the  case  of 
the  poor,  and  promotes  and  diffuses  happiness 
around  him  ?  He  who  has  eminently  and 
perseveringly  sustained  these  characters  can- 
not be  forgotten  by  the  wise  and  discerning. 

It  is  our  duty  to  venerate  the  Image  of  God  : 
we  must  therefore  respect  and  honour  those 
who  are  his  workmanship,  who  are  renewed 
after  his  likeness  in  righteousness  and  true 
holiness ;  who  are  his  children,  heirs  of  God 
and  joint  heirs  with  Jesus  Christ.    The  charms 


^06  SERMON  XI. 

and  attractions  of  the  most  perfect  form  what 
are  they  compared  to  the  beauties  of  holiness  ? 
Where  are  proportion,  grace,  and  dignity- 
equal  to  their's,  vvho  are  the  children  of  the 
most  high  ?  The  righteous  resemble  God  ; 
they  strive  to  be  perfect  as  he  is  perfect ;  to  be 
holy  as  he  is  holy  ;  and  to  have  the  same 
mind  in  them  which  was  also  in  Christ.  And 
can  we  think  of  the  perfections  of  deity  ;  can 
we  contemplate  the  amiable  and  perfect  cha- 
racter of  the  son  of  man  without  sentiments  of 
veneration,  honour,  and  love  ?  And  in  re- 
garding the  righteous  as  imitators  of  God,  as 
resembling  our  blessed  Redeemer,  shall  we  not 
be  filled  with  pleasure  and  admiration  ?  Shall 
we  not  be  constrained  and  determined  to  pre- 
serve their  memory  with  honour  ? 

^2.  We  ought  to  remember  the  righteous 
with  respect  and  honour  out  of  gratitude  for 
the  advantages  which  we  have  received  from 
them.  When  we  shew  kindness  and  confer 
favours  we  well  know  and  naturally  expect 
that  they  should  make  an  impression  on  the 
minds  of  those  who  receive  them.  We  feel 
their  insensibility  and  ingratitude  when  no 
return  is  made.  What  we  resent  and  condemn 
in  others,  shall  we  be  capable  of  committing 


SERMON  XI.  ^07 

towards  our  worthy  benefactors  ?     Wc  must 
not  forget  what  profit  we  have  derived   from 
them.       We    must   affectionately    remember 
what  we  owe  to  their  cares,  their  counsels, 
their  exertions,   their  assistance,  their  friend- 
ship and  their  example.       By  beholding  their 
good  works  and  worthy  character,   we  have 
been  imperceptibly  and  sweetly  drawn  to  the 
approbation  and  imitation  of  real  excellence. 
We  are  in  the  way  of  receiving  much  advan- 
tage also,  after  they  are  removed  from  us,  by 
revolving  the  years  that  are  past,   by  review- 
ing the  worthy  deeds  and  high  attainments  of 
the  saints  who  have  left  us.     Thus  we  learn 
what   was   avoided,    what    was  resisted,    and 
what  was  overcome  :    we  learn  how  amiable, 
how  comfortable,  how  respectable,  is  the  life 
of  the  righteous.     They  shew  us,  and  shall  it 
be  without  effect,   how  to  conduct  ourselves 
with  propriety,   by  what  means  to  attain  their 
distinction  and  enjoyments,  how  to  secure  the 
approbation  of  the  wise  and  good,  and  espe- 
cially of  the  Judge  of  all. 

3.  We  ought  to  remember  the  righteous  with 
honour,  and,  from  a  sense  of  justice,  to  vindi- 
cate their  character  and  counteract  the  influ- 
ence of  misrepresentation  and  detraction. 


^208  SERMON  XL 

We  well  know  that  good  may  be  evil  spo- 
ken of;  we  well  know  that  some  men  are  ex- 
ceedingly eager  to  grasp  at,  and  to  circulate 
unfavourable  reports  of  religious  characters. 
They  lessen  the  worth  of  the  righteous,  they 
impute  improper  motives  to  their  best  actions, 
and  take  delight  in  bringing  them  to  their  own 
level.  Piety  and  punctuality  in  celebrating 
the  institutions  of  religion  have  often  been 
branded  as  hypocrisy  ;  alms-giving,  and  atten- 
tion to  the  necessities  and  comforts  of  the  poor 
are  called  ostentation  ;  liberality,  in  its  most 
generous  deeds  and  exertions,  has  been  repre- 
sented as  the  most  interested  selfishness ;  regu- 
lar manners  are  styled  want  of  spirit  and  pen- 
uriousness.  If,  my  friends,  the  righteous  are 
so  misrepresented  and  traduced,  if  especially 
they  have  enabled  us  to  be  vouchers  and 
witnesses  for  their  worth  by  their  friendship 
and  good  offices,  are  we  not  called  upon  to 
do  them  justice  ?  Let  us  assert  the  purity  of 
their  principles,  the  genuineness,  the  regular- 
ity and  fervour  of  their  devotions,  their  pure 
and  active  charity,  and  that,  in  short,  their  be- 
haviour was  such  as  becomes  the  gospel  of 
the  grace  of  God    which  denies  ungodliness 


SERMON  XL  209 

and  worldly  lusts,    and  teaches  men   to  live 
soberly,  righteously,  and  godly  in  this  life. 

4.  We  ought  to  cherish  the  remembrance  of 
good  men,  from  a  regard  to  the  honour  and 
interest  of  religion.  We  ought  to  speak  of 
their  worth  and  exhibit  their  characters,  that 
thereby  men  may  be  induced  to  admire  and 
receive  that  blessed  system,  the  excellence 
and  power  and  truth  of  which  were  demon- 
strated in  their  attainments,  worth  and  happi- 
ness. We  are  required  to  employ  every  me- 
thod of  affecting  and  impressing  the  minds  of 
men,  and  of  leading  them  to  think  seriously 
of  their  souls,  of  their  duty  and  of  eternity. 
Thus  our  Lord  urges  his  followers  to  manifest 
superiour  goodness,  in  order  to  promote  the  in- 
terest of  religion,  let  your  light  so  shine  before 
men,  that  others  seeing  your  good  works  may 
glorify  your  father  in  heaven.  But  it  may  be 
that  we  are  afraid  to  propose  ourselves  as  mo- 
dels of  excellence  for  the  imitation  of  others, 
and  of  those  especially  whose  best  interest  we 
have  most  at  heart.  To  them,  too,  our  real  char- 
acter may  not  be  sufficiently  known ;  they  may 
remain  under  the  influence  of  misrepresenta- 
tion,  prejudice  and  suspicion  respecting  us. 

VOL.  II.  E  e 


^210  SERMON  XL 

If  these  things  be  so,  or  if  we  only  think  oiir 
example  labours  under  such  disadvantages,  we 
are  bound  the  more  to  avail  ourselves  of  the 
known  worth  and  reputation  of  the  righteous 
for  arresting  the  attention,  exciting  the  esteem, 
and  gaining  the  hearts  of  our  friends.     From 
time  to  time,  and  as  occasion  offers,  let  us  thus 
address  those  who  are  dear  to  us.     **  See  what 
'^  this  righteous  man  was,  what  objects  he  pur- 
*«  sued,  what  worth  he  manifested,  he  preferred 
*'  the  service  of  God,  he  sought  the  honour  that 
*«  Cometh  from  the  most  high.    He  was  respec- 
<<  ted  and  honoured  in  life.      His  memory  is 
^'  dear  to  his  surviving  friends.      He  resisted 
*<  the  prevailing  vices  and  temptations  of  the 
**  age,  and  of  his  condition  of  life.     He   wit- 
"  nessed  for  God,  and  adorned  the  doctrine  of 
*«  God  his  Saviour."    By  representations  of  this 
kind,  and   the  reflections  and   expostulations 
they  naturally  suggest,  much   good  may  be 
done;  our  object  may  be  secured  :  our  friends 
may  be  rendered  attentive,  they  may  even  be 
affected  and  changed,  they  may  arise  and  fol- 
low the  righteous ;  they  may  walk  as  they  also 
walked. 

5.  In  a  word,  we  ought  to  cherish  the  re- 
membrance of  good   men,  from  a  regard  to 


SERMON  XL  211 

the  glory  of  God.  Honouring  the  righteous 
is  to  the  glory  of  God  and  the  promoting  of 
the  interest  of  the  gospel,  beeause  in  their  char- 
acter, their  attainments,  and  their  happiness, 
the  glory  of  God  is  displayed,  the  image  of 
God  is  exhibited,  and  the  happiness  of  the 
saints  is  demonstrated.  Piety  delights  in  be- 
holding the  glory  of  the  Lord  in  all  his  works 
and  ways  ;  in  the  heavens  and  in  the  earth, 
in  the  sea  and  in  the  dry  land.  There  are 
manifestations  of  his  glory,  however,  more  es- 
pecially attracting  and  affecting.  What  is 
seen  of  God  in  the  history  and  character  of  the 
saints  is  of  this  nature.  We  see  the  divine 
wisdom,  power,  goodness,  sovereignty  and 
faithfulness,  in  raising  them  up ;  in  the  dis- 
pensations of  his  providence  towards  them  ; 
in  the  influence  of  his  grace  ;  in  their  being 
sanctified,  established  and  settled;  in  their  be- 
ing kept  through  faith  unto  salvation,  we 
find  the  saints  ascribe  their  salvation  in  all  its 
parts  to  the  blessing  of  God.  *^  In  me,  says  the 
*'  Apostle,  Jesus  Christ  shewed  all  long-suffer- 
**  ing.  By  the  grace  of  God  1  am  what  1  am." 
Christians,  in  finding  the  persecutor  and  blas- 
phemer preaching  the  faith  which  he  once 
strove  to  destroy,  glorified  God  in  him.     In 


-2V2  SERMON  XL 

the  progress  and  perfection  of  the  Christian  life, 
and  in  the  history  of  the  saints,  the  presence, 
power  and  faithfulness  of  God  are  manifested 
according  to  their  varying  conditions  and  ex- 
igenci^.  Is  it  not  our  duty  to  preserve  such 
manifestations  of  God  that  the  affections  and 
graces  of  piety  may  be  awakened  and  cherish- 
ed ?  This  we  do  by  holding  the  righteous  in 
honoured  remembrance.  Happy  are  they 
who  by  paying  due  honour  to  the  righteous, 
and  making  their  light  to  shine  before  men, 
induce  them  to  glorify  their  heavenly  father, 

III.  We  are  now^,  in  the  last  place,  to  in* 
quire  how  we  shall  most  properly  and  effectu- 
ally perpetuate  the  remembrance  of  the  righte- 
ous who  have  no  more  share  in  any  thing  that 
is  done  under  the  sun.     And, 

I.  The  first  and  essential  rule  for  holding 
the  righteous  in  an  endeared  remembrance  is 
carefully  to  review  their  character  and  worth 
from  time  to  time.  I  can  easily  suppose  oc- 
casions on  which  it  is  not  at  all  necessary  to 
desire  men  to  dwell  on  the  history  and  worth 
of  their  valuable  deceased  friends.  Are  they 
taken  from  them  at  a  time  when  they  did  not 
look  for  so  fatal  an  event,  but  on  the  contrary 
were  reckoning  on  the  continuance  of  their 


SERMON  XI  213 

protecting  presence;  when,  too,  men  are  pla- 
ced in  circumstances  wherein  they  formerly 
experienced,  and  now  much  need  the  wise 
counsel  and  effectual  help  of  their  friends ; 
on  such  occasions  their  thoughts  are  full  of 
them,  and  their  tongue  is  the  pen  of  a  ready 
writer  in  uttering  lamentations,  and  in  offer- 
ing liberal  tributes  of  praise.  By  and  by, 
however,  we  find  them  greatly  changed  ;  bu- 
siness and  pleasure  occupy  the  mind  and  en- 
gross the  heart.  We  then  have  as  much  rea- 
son to  blame  their  forgetfulness  as  formerly 
we  regretted  the  danger  of  their  being  over- 
whelmed by  sorrow.  That  such  charges  may 
not  be  brought  against  us,  that  the  endeared 
remembrance  of  the  righteous  with  all  its  hap- 
py effects  may  be  preserved,  we  ought  to  re- 
view their  history  and  dwell  on  their  worth 
on  particular  occasions.  The  following  sea- 
sons are  highly  natural  and  proper  for  this 
purpose.  We  ought  to  remember  the  righte- 
ous with  affection,  and  talk  of  them  with  ho- 
nour, when  similar  characters  claim  our  re- 
gard;  when  we  know  or  hear  of  the  same 
loss  sustained  by  others  as  we  experienced  by 
the  death  of  our  dear  friends  ;  when  circum- 
stances similar  to  those  which  distinguished 


^il4  SERMON  XI. 

dieir  worth  occur  ;  when  the  celebrating  of 
their  praise  promises  to  have  happy  effects 
on  those  around  us  ;  when  by  doing  justice 
to  their  character,  we  silence  aspersions  and 
confound  the  malicious  and  the  wicked.  On 
such  occasions  as  these  it  will  be  highly  use- 
ful to  meditate  on  the  worth,  and  to  publish 
the  honours  of  the  righteous. 

2.  We  effectually  cherish  the  memory  of 
good  men,  by  introducing  them  and  their 
worth  into  our  acts  of  devotion.  The  great 
advantages  derived  from  the  company  and 
advice,  the  assistance  and  example  of  good 
men,  are  not  the  only  blessings  we  are  in  dan- 
ger of  overlooking  and  not  duly  prizing  be- 
cause they  are  not  connected  with  the  thoughts 
of  God  and  the  exercises  of  piety.  If  v/e  re- 
flected more  on  our  dependence  on  God,  and 
his  goodness  in  bestowing  and  preserving  our 
enjoyments,  we  would  value  them  more  high- 
ly. By  carrying  them  in  our  minds  when  we 
appear  before  God,  and  by  blessing  God  for 
them,  their  worth  is  enhanced,  our  gratitude 
is  heightened  and  perfected.  And  have  we 
not  to  remark,  in  particular,  that  the  devout 
sentiments  we  feel  and  express  to  the  giver  of 
every  good  and  perfect  gift,   for  blessing  u.^ 


SERMON  XL  215 

with  the  knowledge  and  the  friendship  of  the 
righteous,  will  revive  and  heighten  our  value 
for  them  ;  for  those  excellent  persons  whose 
highest  and  dearest  object  it  was  to  bring  us 
by  good  advice,  good  example,  good  educa- 
tion, and  numberless  endearing  good  offices, 
to  the  knowledge  of  the  Father  and  of  the 
Son,  whom  to  know  is  life  eternal. 

3.  We  ought  to  preserve  an  honourable  re- 
membrance of  the  righteous  by  imitating  that 
worth  and  excellence  which  we  admire  and 
commend.  It  is  in  this  manner  only  that  our 
praise  is  proved  to  be  sincere.  It  is  thus  we 
profit  most  by  their  excellencies.  It  is  thus  we 
will  most  eftectually  preserve  their  endeared 
remembrance  and  perpetuate  the  power  of 
their  example.  Let  us  then  be  imitators  of 
them,  as  they  were  of  Christ.  Let  us  beware 
lest,  in  commending  them,  we  be  not  found 
condemning  ourselves. 

There  are  marks  of  respect  and  of  grateful 
remembrance,  which  in  certain  circumstances 
may  be  decent  and  proper,  and  useful,  but 
which  may  be  given  and  perhaps  have  often 
been  given  by  custom,  by  ostentation,  by  self- 
ishness and  not  by  affection.  Sincere  regard 
cannot  be  expressed  by  every  one  in  pompous 


^16  15ERMON  XI. 

monuments  and  the  parade  of  mourning. 
Imitation  of  worth  is  in  the  power  of  all,  and 
close  imitation  is  the  highest  testimony  of  the 
most  unfeigned  affection  and  respect.  Be 
then,  my  brethren,  what  the  righteous  were. 
Have  they  fallen  who  stood  in  the  first  ranks, 
supporting  manfully  and  successfully  the 
cause  of  religion,  fighting  the  battles  of  the 
Lord,  of  order,  of  truth,  of  worth,  of  happi- 
ness !  Fill  ye  up  the  breach  ;  repair  ye  the 
loss ;  complete  ye  the  ranks ;  raise  ye  their 
weapons  ;  shew  their  skill  ;  maintain  their 
advantages  ;  quit  ye  like  men,  and  be  strong. 

4.  Last  of  all,  it  will  have  the  happiest  ef- 
i^ct  on  your  preserving  the  endeared  memo- 
ry of  the  righteous,  to  meditate  on  the  hon- 
ours conferred  on  them  and  awaiting  them 
from  heaven  in  this  world,  and  in  that  which 
is  to  come. 

Whoever  is  truly  righteous  is  highly  hon- 
oured of  God,  whether  the  world  believe  it 
and  perceive  it  or  not.  They  bear  his  image  ; 
they  enjoy  his  favour ;  they  belong  to  his  fa- 
mily ;  they  are  united  to  all  the  great  and  the 
good,  and  the  venerable  in  heaven  and  on 
earth.  Has  not  the  Lord,  the  Judge  of  all, 
often  distinguished  his  righteous  servants,  and 


SERMON  XI.  2l7 

caused  men  to  take  knowledge  of  the  objects 
of  his  favour  and  approbation  ?  He  has  rai- 
sed them  on  high  ;  he  has  enrolled  their 
names  in  the  hsts  of  glory.  See  in  what  stri- 
king instances,  on  how  many  memorable  oc- 
casions, providence  has  marked  them  for  the 
care  and  charge  of  heaven.  See  his  light 
shining  on  their  tabernacle;  see  his  interposi- 
tions in  their  behalf,  in  rescuing  them  from 
impending  ruin,  in  bestowing  unexpected 
blessings,  in  overruling  and  controlling  what 
is  formidable  and  hostile  and  from  which  no 
way  of  escape  seemed  possible,  in  bringing 
good  out  of  evil,  and  causing  the  malice  and 
machinations  of  enemies  to  produce  more  good 
than  the  wisdom  and  exertions  of  friends.  In 
such  dispensations  we  are  made  to  say,  verily, 
there  is  a  God  that  rules  the  world,  that  loves 
and  honours  the  righteous. 

**  Him  that  honoureth  me,  saith  the  Lord, 
*'  I  will  honour/*  History,  experience,  and 
observation  bear  witness  to  the  faithfulness  of 
God  in  every  age.  Through  life  favour  has 
distinguished  the  righteous,  the  light  of  God's 
countenance  has  been  lifted  upon  them. 
Sometimes  also  in  a  conspicious  manner    the 

VOL.   II.  F  f 


^18  SERMON  Xr. 

Lord  favours  and  distinguishes  his  servants  at 
their  departure  out  of  this  world.  By  length  of 
days,  by  a  sound  constitution,  by  vigorous  fac- 
ulties, by  increasing  usefulness,  by  heightened 
enjoyment,  by  the  fruit  of  their  labours,  by 
more  abundant  respect  and  honour,  by  sere- 
nity of  mind,  by  confidence  in  God,  by  the 
unclouded  prospect  of  glory,  honour  and  im- 
mortality have  the  righteous,  in  the  end  of  life, 
been  honoured  of  the  Lord.  And  ought  not 
we  to  preserve  their  memory  with  honour? 

It  is  always  true  that  the  death  of  the  saint 
is  dear  to  the  Lord.  On  all  the  excellent  of 
the  earth,  however,  the  same  tokens  of  the  fa- 
vour of  heaven  are  not  conferred,  in  the  even- 
hig  or  at  the  close  of  life.  The  sun  sometimesr 
leaves  the  horizon  in  an  unclouded  sky  with 
all  nature  serene  and  beautiful;  at  other  times 
he  sets  obscured  in  clouds.  But  it  is  the  same 
glorious  luminary,  whose  brightness  no  clouds 
can  sully,  and  who  disappears  to  rise  again  in 
renewed  splendour. 

If  we  believe  and  meditate  on  the  glory  that 
shall  be  revealed,  if  we  place  before  our  eyes 
the  descending  judge,  the  assembled  world;> 
the  publick,  unfading  and  eternal  honours  of 
the  righteous,  their  depression  and  obscurity 


SERMON  XL  ^19 

will  not  only  be  as  nothing,  but  will  rather  add 
to  their  celebrity  and  glory.  If  such  be  the 
heritage  of  them  who  seek  God,  can  we  but 
be  constrained  to  honour  them  whom  God 
delighteth  to  honour,  and  whom  he  will  hold 
in  everlasting  remembrance? 


220 


SERMON  XII. 


On  the  caution  necessary  to  he  observed  in  our 
censure  of  others. 


Matthew,  Chap.  7,  Verse  1. 
"  Judge  not,  that  ye  be  not  judged." 

Though  the  opinion  of  the  world  is  by  no 
means  an  infallible  test  of  character,  yet  it  is 
not  without  reason  that  we  set  a  high  value  on 
reputation.  Though  the  approbation  of  our 
own  conscience  is  the  surest  reward  of  virtue, 
yet  an  indifference  to  reputation  is  not  the  at- 
tendant of  a  mind  most  desirous  to  be  satisfied 
with  itself.  It  is  the  attainment  of  those  only 
who  have  completely  thrown  away  a  good 
opinion  of  themselves  and  have  nothing  to 
lose.  To  every  person  then,  who  has  a  just 
sensibility  to  reputation,  it  will  appear  a  mat- 
ter of  the  greatest  importance,  to  establish  a  rule 
to  regulate  the  judgments  which  men   form 


SERMON  Xir.  0^21 

of  one  another,  and  to  prevent  those  errours 
into  which  they  are  Hahle  to  fall.      This  rule 
our  Saviour  has  laid   down  in  the  words  of  the 
text;  which  forbids  us  rashly  to  form  an  unfa- 
vourable judgment  of  others.  For  though  the 
precept  is  expressed  in  general  terms,  and  lite* 
rally  taken  would  prevent  us  forming  any  opin- 
ion of  others,  whether  favourable  or  otherwise, 
yet  so  seldom  do  mankind  err  on  the  favoura- 
ble side,  and  so  little  harm  arises  from   so  do- 
ing, that  we  can  never  interpret  the  precept  as 
in  any  respect  directed   against    it.     Besides 
the  intercourse  and  connections  of  society  give 
us  an  unavoidable  interest  in  the  character  of 
others.     Were  we  to  become  indifferent  spec- 
tators of  their  conduct  human  life  would  stand 
still.     But  this  is  impossible.     We  will  love 
those  only  who  are  deserving — we  will  trust 
those  only  who  are  honest — we   will  believe 
those  only  who  have  never  deceived  us.     Ev- 
ery action  of  a  man  is  influenced  by  the  opin- 
on  he   entertains   of  his  neighbours ;    and  in 
this  sense  by  abstainmg  from  judging  them 
we  must  cease  to  have  any   intercourse   with 
the  world.     The  spirit  of  our  Saviour's  exhor- 
tation,  then,    is  not   to  abstain    wholly  from 
judging  others,  but  that  in  forming  our  opin- 
ions we  should  be  charitable  and  think  no  evil. 


m9.  SERMON  XII. 

Neither  does  this  precept  require  us,  in  for- 
ming our  judgment,  always  to  think  well  of 
our  neighbours.  Shall  we  overstep  those  lim- 
its which  separate  right  and  wrong  ?  If  a  man 
appear  in  open  day,  clothed  with  his  vices, 
shall  we  suppose  that  virtue  may  wear  such  a 
garb  ?  If  he  lakes  the  name  of  God  in  vain, 
shall  we  not  call  him  profane?  If  he  be  intem- 
perate, shall  we  shut  our  eyes  until  we  find 
an  interval  of  sobriety  and  call  him  sober?  If 
he  ruin  the  innocent,  if  he  defraud  those  who 
trust  in  him,  if  he  oppress  those  who  depend 
on  him,  and  repulse  with  harshness  the  peti- 
tion of  the  poor,  shall  we  not  call  him  cruel, 
xmjust,  insolent  and  worthless  ? 

There  is  room  enough  for  charity,  without 
extending  it  to  vice  ;  and  our  characters  will 
have  but  a  poor  title  to  indulgence  if  we  have 
no  other  than  that  we  ourselves  spare  those 
who  openly  violate  the  laws  of  morality  and 
good  order.  This  precept  was  intended  to  pro- 
mote peace  among  men,  but  not  by  reconci- 
ling right  and  wrong,  by  destroying  the  only 
foundation  on  which  peace  can  be  established. 
Wo  unto  them  who  call  evil  good,  and  good 
evil  ;  wo  unto  them  who  would  separate  in- 
famy from  vice — who  smile  at  crimes,  and 
hold  forth  their  right  hand  to  wickedness. 


SERMON  Xn.  22^ 

The  tendency  of  this  precept  then  is  to  pre- 
vent us  from  judging  others  in  circumstances 
where  we  are  not  competent  to  judge;  and  to 
prevent  us  from  judging  unfavourably,  unless 
we  have  clear  and  decided  reasons  for  so  doing. 
And  how  many  considerations  occur  to  en- 
force this  precept,  ''Judge  not,  lest  ye  be  jud- 
ged." 

1 .  Consider  the  influence  of  men's  own  pas- 
sions and  feelings  in  preventing  the  judgments 
they  form  of  others.  Were  we  to  turn  our  eyes 
to  the  darkest  side  of  the  picture  which  these 
present  we  should  perceive  envy,  jealousy,  re- 
sentment and  party-spirit  holding  their  noctur- 
nal assemblies  to  sacrifice  to  malice  and  false- 
hood the  devoted  characters  of  whomsoever 
they  meet.  Who  shall  pass  without  danger 
from  the  venom  which  they  scatter,  and  who 
knows  the  paths  where  invisble  fiends  haunt? 
What  shield  can  defend  from  the  secret  attacks 
of  an  unseen  foe  ?  While  you  wish  thai  you 
yourselves  may  escape  therh,  beware  lest  you 
be  accessary  to  the  mischief  which  they  work. 
They  watch  your  steps ;  they  place  a  dagger 
in  your  way,  and  filling  you  with  false  cla- 
mours they  urge  you  to  throw  it  at  the  inno- 
cent. Take  not  up  the  secret  hints  they  drop; 


nk  SERMON  XII. 

listen  not  to  their  insinuations — shut  your  eyes 
to  their  signs  and  your  ears  to  their  whispers. 

Next  to  these  appear  the  ill-natured,  the  pe-^ 
vish  and  the  illiberal.  At  their  tribunal  tem- 
per sits  as  judge,  and  a  word,  a  look  will  con- 
demn you.  If  a  defect  or  an  ofience  appear, 
to  that  their  eyes  are  turned  ;  or  if  your  mer- 
its are  regarded,  it  is  with  a  frown  that  they 
should  be  found  in  such  company.  If  you 
wish  to  escape  their  censure,  you  must  think 
as  they  think,  you  must  speak  as  they  speak, 
you  must  look  grave  when  they  look  grave. 
Their  minds  resemble  those  barren  and  inhos- 
pitable regions,  overhung  with  a  perpetual 
gloom  where  no  beauty  or  verdure  appears, 
where  the  sun  never  sheds  his  enlivening 
beams. 

But  passing  from  these  more  flagrant  breach- 
es of  candour  and  Christian  charity  which 
thinketh  no  evil,  we  may  sufficiently  perceive 
the  influence  of  passion  over  the  opinions  of 
mankind,  in  the  common  affairs  of  life,  and 
in  characters  who  cannot  justly  be  accused  of 
malice,  falsehood  and  illiberality.  How 
much  are  men  disposed  to  represent  the  char- 
acter of  another  in  that  light  in  which  they 
wish  to  view  it  ?  On  one  occasion,,  they  con- 


SERMON  XII.  225 

jecture  circumstances  which  they  have  not 
seen,  and  which  change  a  good  action  into  a 
bad  one.  On  another,  when  an  action  ap- 
pears at  first  sight  improper,  they  catch  at 
what  they  see,  and  save  themselves  the  trouble 
of  conjecture.  When  first  appearances  are 
unfavourable,  from  these  they,  hastily,  draw 
their  picture,  giving  it,  from  their  own  ima- 
gination, colours  so  strong  that  nothing  else 
can  be  seen  through  them.  When  first  ap- 
pearances on  the  contrary  are  too  favourable, 
they  search  around,  and,  by  a  perverse  in- 
genuity, introduce  into  the  back  ground  of 
their  picture  such  unpleasing  objects  as  spoil 
the  beauty  of  what  is  better  seen,  and  give  to 
the  whole  that  disagreeable  aspect  they  desire 
it  should  wear.  In  this  way  there  is  no  vir- 
tue, there  is  no  grace  nor  accomplishments 
which  a  mind  disordered  by  selfish  feelings 
will  not  divest  of  its  true  form,  and  represent 
in  a  shape  which  may  displease.  If  a  man 
be  open  and  liberal,  to  such  a  mind  lie  seems 
ostentatious,  and  to  court  popularity.  If  he 
be  sober,  he  appears  unsocial ;  if  he  be  wiser 
and  more  learned  than  they,  he  is  assuming 
and  vain.  To  such  a  mind,  justice  w^ears 
the  form  of  harsh  severity,   and   gentleness 

VOL.  II.  G  g 


^26  SERMON  XII. 

seems  to  be  a  want  of  spirit ;  prudence  is  trans* 
formed  into  cunning  or  timid  caution  ;  lib- 
erality appears  to  be  profusion,  and  the  mosS 
necessary  economy  is  represented  as  penury. 
When,  therefore,  my  brethren,  you  judge 
your  neighbour,  examine  your  own  hearts. 
Even  in  the  mind  of  those  who  wish  not  to  be 
unjust,  who  are  not  without  candour,  injurious 
prejudices  arise.  When  you  find  fault  with  an- 
other, beware  that  no  interference  of  interest, 
or  rivalship  in  your  pursuits,  no  difference  of 
opinion,  and  no  feeling  of  resentment  may 
have  produced,  without  your  perceiving  it,  a 
desire  to  find  fault.  W^ould  you  wish  to  enter- 
tain a  better  opinion  of  him  whom  you  blame  ? 
Is  it  with  reluctance  that  you  perceive  his 
faults?  Put  these  questions  to  your  own  hearts, 
and  answer  them  sincerely.  If  it  give  you  a 
secret  pleasure  to  censure,  and  if  you  would 
be  disappointed  in  finding  your  censures 
groundless,  distrust  yourselves.  Though  these 
feelings  were  not  improper  in  themselves, 
there  is  little  doubt  but  they  mislead  you. 
Receive  not  then  a  sentiment  you  have  so 
much  reason  to  suspect,  express  it  not  to 
others,  let  it  not  influence  your  conduct. 
Banish  the  feelings  from  which  it  flowed.     If 


SERMON  XII.  227 

you  regard  vvliat  is  fair  and  what  is  just,  pro- 
ceed not  to  pass  sentence  of  condemnation, 
while  you  hold  in  your  hand  a  bribe  to  con- 
demn. 

2.  These  sources  of  errour  in  judging  our 
neighbour,  lie  within  our  own  breast.  There 
are  others  which  lie  without  us  of  no  less  influ- 
ence ;  without  attention  to  which  the  most  im- 
partial and  candid  will  become  unjust. 

The  laws  of  morality  are  fixed  and  immu- 
table ;  but  the  situations,  the  constitutions, 
the  temper,  the  education,  and  the  pursuits  of 
men  are  infinitely  various.  Hence  arises  a 
variety  of  character  and  a  diversity  of  con- 
duct among  those  who  have  the  same  rules  to 
guide  them.  The  same  things  become  not 
the  young  and  the  old,  the  serious  and  the  gay, 
the  rich  and  the  poor.  The  man  who  has 
had  few  opportunities  of  acquiring  knowledge 
cannot  act  with  the  skill  and  success  of  expe- 
rience. If  we  confound  these  characters,  and 
judge  them  by  a  common  law,  how  vague 
and  unjust  will  be  ourjudgment  ?  Butin  how 
few  instances  are  we  qualified  to  discern  the 
true  effect  of  circumstances  like  these,  and 
the  various  complexions  which  their  differ- 
ent combinations  may  give  to  the  same  con- 


228  SERMON  XII. 

duct?  Farther,  on  how  many  circumstances 
does  the  degree  of  merit  or  criminahty  of  a 
single  action  depend  ?  We  are  not  merely  to 
inquire  what  an  action  is,  and  then  say  it  is 
right  or  wrong.  We  must  hkewise  examine 
the  principle  and  motives  from  which  it  flow- 
ed, the  difficulties  and  dangers  to  be  encoun- 
tered, the  temptations  to  be  resisted,  and  the 
rewards  to  be  gained.  These  are  circumstan- 
ces often  concealed  from  every  eye  but  the 
eye  of  God,  and  a  man's  own  conscience. 
But  when  they  are  not  known,  is  it  a  stretch 
of  good  nature  and  indulgence,  is  it  a  hard 
restraint  on  the  freedom  of  opinion,  to  forbear 
to  condemn  ?  Or  rather  do  not  the  soundest 
and  plainest  principles  of  justice  require  us  to 
forbear  ?  The  history  of  the  world  presents 
many  affecting  instances  of  the  reproach,  suf- 
ferings and  misfortunes  which  the  most  virtu- 
ous characters  have  endured  from  that  propen- 
sity which  the  greatest  part  of  mankind  have  to 
judge  by  appearances  or  events,  while  it  has 
often  remained  for  a  future  generation  to  dis- 
cover and  do  justice  to  their  integrity.  To 
these,however,  we  need  not  recur.  The  recol- 
lection of  every  man  will  furnish  him  with  a 
sufficient  number  of  instances,  in  his  own  case 


SERMON  XII.  229 

at  least,  in  which  his  conduct  was  misunder- 
stood, and  in  which  he  will  not  refuse  to  own 
that  men  were  rash  in  blaming  him.  Be  not 
guilty  of  an  injustice  towards  others  to  which 
you  are  so  much  exposed,  and  of  which  you 
are  so  ready  to  complain.  Even  when  the  cen- 
sures you  pass  on  your  neighbours  happen  to 
be  just,  yet  when  they  are  not  warranted  by 
your  knowledge  of  his  situation  and  conduct, 
your  rashness  is  no  less  criminal.  But  if 
they  are  unjust,  you  are  guilty  of  an  injury 
which  receives  its  greatest  aggravation  from 
that  ignorance  which  in  other  cases  may  be 
an  excuse  for  him  who  offends. 

3.  Hitherto  I  have  chiefly  considered  the 
precept  in  the  text  as  intended  to  prevent  us 
from  blaming  those  who  may  not  be  deserving 
of  blame.  But  it  goes  farther  than  this,  and 
even  where  the  most  charitable  indulgence 
cannot  make  us  blind  to  the  faults  of  another, 
it  bids  us  judge  them  as  becomes  those  who  are 
themselves  conscious  of  errours  and  imperfec- 
tions. Nor  is  it  in  this  case  founded  on  prin- 
ciples less  just.  Even  when  you  are  guilty 
of  a  folly  which  you  are  not  disposed  to  ex- 
cuse, would  you  bear  to  be  upbraided  and  con- 
demned by  him  who  had  an  equal  share  in 


230  SERMON  XII. 

your  folly,  while  his  censures  fell  on  yo^ 
alone  ?  And  does  it  alter  the  case  that  your 
faults  are  not  the  same  with  those  you  per- 
ceive in  your  neighbour  ?  Heaven  alone 
knows  whose  scale  preponderates.  You  may 
treat  with  severity  the  faults  of  others,  while 
you  spare  your  own,  but  will  this  partiality  ex- 
lend  beyond  your  own  breasts  ?  Will  God  or 
man  judge  you  by  other  laws  than  those 
which  bind  all  ?  Under  the  most  proper  sense 
of  those  errours  into  which  a  man  falls  from 
the  imperfections  of  human  nature,  he  feels 
himself  entitled  to  indulgence  from  those  who 
are  subject  to  similar  failings.  He  alone  de- 
prives himself  of  this  title  who  allows  it  not 
to  another.  If  you  have  any  delight  in  expo- 
sing offences,  it  may  not  be  difficult  to  disco- 
ver and  to  drag  forth  an  off'ender  ;  but  let  him 
who  is  without  sin  among  you  throw  the 
first  stone. 

After  all,  let  us  beware  of  applying  this 
principle  of  charity  to  an  improper  use. 
While  you  expect  the  charity  of  your  breth- 
ren with  regard  to  those  deviations  from  your 
duty  which  are  past,  into  which  you  were 
led  against  your  will,  and  wdiich  you  are  de- 
sirous for  the  future  to  avoid,  you  expect  what 


SERMON  XIL  231 

religion  requires  them  to  grant.  But  if  you 
claim  their  indulgence  to  evil  habits,  which 
you  wish  not  to  forsake,  promising  in  return  a 
similar  indulgence  to  them,  you  abuse  our 
Saviour's  precept,  and  convert  it  into  a  tolera- 
tion for  sin,  placing  charity,  that  virtue  which 
most  distinguishes  our  religion,  on  this  founda- 
tion, that  he  who  leaves  the  greatest  number 
behind  him  in  the  commission  of  wickedness 
ought  to  possess  it  in  the  most  extensive  degree. 
A  truly  good  man  will  not  be  partial  to  a  bad 
action  because  he  himself  has  committed  it, 
nor  will  he  by  claming  such  partiality  from 
others  lay  himself  under  an  obligation  to  ap- 
prove what  is  wrong  in  them.  The  object  of 
charity  is  to  prevent  us  from  makmg  the  im- 
perfections of  our  brethren  a  reason  for  refusing 
to  do  them  good  ;  but  it  is  not  possible  to  do 
them  a  greater  injury  than  to  encourage  them 
in  sin. 

4.  Another  consideration  of  great  weight  to 
enforce  the  precept  in  the  text,  is  that  stated  by 
our  Saviour:  *' Judge  not,  that  ye  be  not 
**  judged,  for  with  what  judgment  ye  judge 
'*  ye  shall  be  judged."  And  there  cannot  be 
a  more  just  law  either  in  the  sight  of  God  or 
man.     With  regard  to  man,  the  experience  gf 


^32  SERMON  XII. 

the  world  has  established  it  as  a  maxim,  tha^ 
when  one  is  rash  in  finding  fault  and,  with- 
out sufficient  knowledge  of  the  character  and 
actions  he  pretends  tojudge,  is  prone  to  sup- 
pose evil  where  there  is  room  for  supposing 
good;  when  from  doubtful  appearances  he  al- 
ways forms  that  opinion  which  is  most  unfa- 
vourable, whence  are  we  to  think  that  this 
propensity  arises?  The  innocent,  the  sincere, 
and  the  upright  are  not  apt  to  suspect.  1  hey 
often  find  their  own  conduct  attended  by  im- 
prudence or  followed  by  ill  consequences  of 
which  they  were  not  aware  ;  and  neither  from 
appearances  norconsequences  do  they  perceive 
just  ground  of  thinking  illof  those  to  whom  the 
same  thing  may  have  happened.  The  secret  of 
those  who  possess  so  much  ingenuity  in  finding 
out  the  faults  of  others  lies  within  their  own 
breast.  But  experience  has  discovered  it,  and 
when  we  meet  with  such  persons  we  transfer 
their  suspicions  and  their  ill-natured  remarks  on 
others  to  their  own  character.  Who  are  most 
ready  to  take  offence  if  it  be  not  those  who 
are  most  ready  to  give  it?  Who  are  they  who 
prey  on  the  reputation  of  their  neighbour,  but 
those  who  have  lost  their  own?  Who  are  the 
suspicious,  but  those  who  have  secrets  in  their 


SERMON  Xri.  233 

dwn  conduct?  Who  are  the  malicious  and  the 
envious,  who  detract  from  the  merit  of  others* 
but  those  who  have  not  merit  enough  to  procure 
the  success  which  excites  their  resentment? 
Such  is  the  natural  connection  between  a  man's 
own  character  and  the  opinion  he  is  disposed 
to  form  of  others.  The  good  alone ;  conscious 
of  their  own  integrity,  have  the  true  principle 
of  candour  in  their  breast.  Prudence  therefore 
enjoins  that  we  should  not  be  rash  in  forming 
unfavourable  opinions  of  others  ;  for  in  so  do- 
ing we  condemn  ourselves,  or  enable  others 
to  detect  our  wickedness. 

With  regard  to  God,  the  consideration  which 
we  are  now  illustrating  is  much  more  power* 
ful.  The  person  who  judges,  and  he  who  is 
judged  are  both  equally  seen  by  him.  He 
needs  not  to  look  for  our  character  and  our 
deeds  in  the  opinions  we  form  of  others.  He 
is  our  witness;  and  whatever  we  may  do  to 
our  brethren,  he  will  impute  to  us  no  crimes 
of  which  we  have  not  been  guilty.  But  for 
our  want  of  charity,  for  our  hard  suspicions, 
and  our  severe  censures,  he  will  judge  us  on 
their  own  account.  And  with  w^hat  peculiar 
aggravations  will  they  appear  in  the  sight  of 
that  being  to  whom  tlie  most  secret  faults   of 

VOL.  TT,  H  h 


234  SERMON  XII. 

our  own  hearts  lie  open  ?  Ye  who  judge  your 
neighbours,  Hft  up  your  eyes  to  your  common 
judge,  beholding  the  secrets  of  your  own  soul. 
Turn  them  inwards  on  yourselves.  With  the 
impressions  which  you  now  feel,  stand  up, 
call  your  neighbour  before  your  tribunal,  put 
on  your  dignity,  your  penetration,  and  your 
severity,  and  say  unto  him,  **Thou  sinful  man, 
'^  thou  offender  of  God,  I  condemn  thee;** 
heaven  frowns  at  your  presumption,  and  your 
own  crimes  assume  a  deeper  dye. 

When  God  shall  judge  us  all,  folly  will 
weigh  less  against usinthescale than  111-willand 
resentment;  imprudence  will  not  prove  so  hea- 
vy as  calumny;  nor  will  the  frailties  of  huma- 
nity appear  so  criminal  as  that  evil  imagination 
which  delighted  to  magnify  them.  And  what 
shall  the  uncharitable  man  answer  if  God 
should  say  to  him  in  the  final  settlement  of  cha- 
racters and  rewards,  '^Thou  didst  look  with  a 
*'  severe  eye  on  the  faults  of  thy  brother;  shall 
"  I  pass  over  thine,  or  shall  thy  unkindness 
'*  lessen  them?  Thou  didst  impute  to  him  of- 
'*  fences  which  he  meant  not  and  committed 
"  not:  shall  I  overlook  those  which  I  saw,  and 
'*  of  which  thou  thyself  art  conscious.  Thyun- 
**  just  and  harsh  censures  made  the   innocent 


SERMON  XII.  o^ 

*^  to  suffer  pain ;  what  shall  be  done  to  thee, 
*'  ihou  false  tongue?  With  what  judgment 
'*  thou  didst  judge,  shall  I  not  judge  thee; 
"  and  with  what  measure  thou  didst  mete, 
^'  shall  it  not   be    meted  to  thee  again  ?*' 

5 .  I  shall  only  add  one  other  motive  to  deter 
us  from  judging  our  neighbour;  addressed  not 
so  much  to  the  malicious  and  uncharitable,  as 
to  the  generous  and  well-meanmg  who  form 
unfavourable  opinions  of  others  chiefly  from 
rashness  and  inattention.  When  you  lift  up  your 
voice  against  another  without  sufficient  know- 
ledge of  his  conduct,  even  when  appearances 
may  give  some  countenance  to  your  reprehen- 
sions, it  is  not  improbable  they  may  be  ground- 
less. Of  what  wrongs  may  you  not  thus  be- 
come the  authour;  agamst  which  the  person 
you  injure,  will  be  less  prepared  to  guard, 
the  more  innocent  he  is?  To  him  who  wishes 
to  deserve  the  good  opinion  of  the  world,  you 
may  thus  occasion  the  most  discouraging  of  all 
mortifications.  Of  every  advantage  which  de- 
pends on  a  good  name,  you  may  deprive  him. 
You  may  be  thus  led  to  treat  with  unkindness 
those  who  merit  favour.  You  may  throw  ob- 
stacles in  the  way  of  the  most  deserving  and 
hurt  the  most  tender  feelings  of  a  good  man's 
heart. 


236  SERMON  XH. 

To  prevent  you  from  following  the  practice 
of  such  evil,  in  addition  to  the  other  conside- 
rations already  stated,  we  may  observe,  that, 
he  alone  is  entitled  to  sport  thus  at  random 
with  the  character  of  others,  who  would  him- 
self feel  no  pain  from  any  injuries  his  own 
might  receive  ;  who  could  behold  with  indif- 
ference the  suffering  and  distress  which  he 
occasioned;  and  whose  condemnation  could 
not  be  aggravated  by  being  judged  as  he 
judged  his  neighbour.  If  this  be  a  character 
which  you  justly  abhor,  and  the  imputation 
of  which  you  would  reject  with  indignation — - 
ihei)  judge  not,  that  ye  be  not  judged. 


257 

SERMON  XIII. 

PART  I. 

On  the  divine  origin  of  the  Christian  religion. 


Acts,  Chap.  5,  Verse  38,  39. 

^  Refrain  from  these  men,  and  let  them  alone ;  for  if  this 
eouncil,  or  this  work  be  of  men,  it  will  come  to  nought. 
But  if  it  be  of  God,  ye  cannot  overthrow  it  j  lest  haply  y^ 
be  found  even  to  fight  against  God." 

This  was  the  sage  advice  of  Gamaliel,  a  doc- 
tor of  the  law,  and  a  man  of  great  reputation, 
to  the  Jewish  council,  who  were  assembled  to 
concert  measures  for  suppressing  the  new  re- 
ligion then  beginning  to  be  preached  by  the 
Apostles.  The  object  of  this  advice  is  to  dis- 
suade the  Jews  from  doing  any  thing  to  in- 
jure the  Apostles  or  to  suppress  the  publica- 
tion of  their  opinions.  For  if  that  system 
which  they  taught  with  so  much  boldness 
and  diligence  was  merely  an  imposition^evi- 


ci^S  SERMON  XIII. 

sed  by  themselves,  and  calculated  to  answer 
worldly  purposes,  it  would,  like  some  other 
pretended  revelations  which  Gamaliel  men- 
tions, be  discovered,  and,  without  any  effort 
on  the  part  of  the  Jews,  would  sink  and  come 
to  nought.  On  the  other  hand,  if  it  really 
was,  what  its  friends  pretended,  a  scheme  of 
religion  derived  from  God,  containing  suffi- 
cient evidence  of  its  divine  origin,  and  suppor- 
ted by  the  power  of  the  Almighty,  it  was  vain 
for  them  to  oppose  it ;  in  spite  of  all  their  ef- 
forts it  would  prevail,  and  they  would  only  add 
to  their  own  guilt  by  plotting  against  the  Lord 
and  his  anointed.  The  natural  inference 
from  which  is,  that,  if  it  did  succeed  it  was 
not  of  man  but  of  God  ;  and  thus  the  success 
of  the  gospel,  and  even  its  very  existence  in 
the  world,  is  an  irrefragable  evidence  of  its 
truth. 

It  must  be  confessed,  that,  success,  abstract- 
ly speaking,  is  no  certain  proof  of  the  excel- 
lence of  any  opinion.  Errour  and  wicked- 
ness have  been  more  prevalent,  and  have  met 
with  a  more  welcome  reception,  than  even 
Jiruth  and  virtue.  Neither  is  the  rapid  and 
extensive  propagation  of  a  religion,  in  itself, 
a  decisive  proof  of  the  divinity  of  its  origin. 


SERMON  XIII.  239 

The  Mahometan  foith  was  as  widely  and  in- 
stantaneously spread  through  the  world  as 
the  Christian;  and  even  to  this  day  occupies  a 
larger  and  more  populous  portion  of  the  earth. 
But  all  we  can  infer  from  this  is,  that  the 
means  were  adequate  to  the  end  ;  the  cause 
sufficient  to  produce  the  effect.  And  in  the 
instance  mentioned  this  sufficiency  is  very 
apparent.  While  Mahomet  displayed  the 
Koran  in  one  hand  he  held  the  sword  in  the 
other  ;  and  it  is  no  wonder  that  a  religion  sup- 
ported by  such  powerful  arguments  should 
meet  with  success.  The  vices  which  it  al- 
lowed, and  the  sensual  paradise  which  it  pro^ 
mised  to  its  votaries  were  well  calculated  to 
gain  the  approbation  of  an  effeminate  and  lux- 
urious people.  The  period  of  its  introduction, 
was  distinguished  by  the  immoral  lives  and  in- 
ternal divisions  of  the  Christians.  Its  propa- 
gators were  learned  as  well  as  brave,  and  re- 
commended by  their  talents  what  they  defend- 
ed by  their  swords.  In  short  the  rejection  of 
the  Koran  would  have  been  more  wonderful 
than  its  general  reception. 

But  m  the  case  of  Christianity,  success  is  a 
sufficient  proof  of  its  authenticity  ;  for  no  ex- 
ternal causes  did  exist  adequate  to  the  effect. 


240  SERMON  XIIL 

In  the  most  enlightened  and  inquisitive  age  in 
which  the  human  race  had  yet  been  found  to 
exist,  twelve  poor,  simple,  and  illiterate  fisher- 
men issue  forth  from  the  land  of  Judea,  at 
that  time  an  inconsiderable  province  of  the 
Roman  empire,  to  teach  a  new  system  of  re- 
ligion, in  the  name  of  Jesus  of  Nazareth  ;  a 
man  of  obscure  rank  and  station  in  life,  whom 
his  own  countrymen  had  taken  as  a  criminal 
and  hanged  on  a  tree ;  to  teach  a  religion 
which  had  to  combat  the  interest  of  priests 
and  rulers,  the  science  of  the  wise  and  learned 
the  deep-rooted  prejudices  and  immoral  lives 
of  the  vulgar  ;  a  religion  whose  rewards  were 
confined  to  another  state  of  being,  and  offered 
nothing  at  present  to  its  disciples,  but  dangers 
and  persecution.  And  yet  so  mightily  did  the 
word  of  God  grow  and  prevail,  that  this  reli- 
gion, without  friends,  without  force,  without 
fraud,  had  in  less  than  half  a  century  ranked 
among  its  proselytes  the  greater  part  of  the  im- 
mense empire  of  Rome,  and  was  moreover 
known  where  the  name  of  Rome  had  been 
never  heard,  where  the  day  of  science  and 
civilization  had  never  dawned,  among  na- 
tions of  discordant  tongues,  governments  and 
religions.     In  all  this  there  is  evidently  some- 


SERMON  Xlir.  24) 

thing  more  than  human.  The  only  inference 
we  can  draw  is,  either,  that,  the  religion  of 
Jesus  is  in  itself  so  excellent  and  supported  by 
such  indisputable  evidence  as  to  conquer  by 
the  force  of  truth,  or  that  it  was  protected  and 
carried  forward  by  the  invisible  aids  of  the 
Holy  Spirit,  and  over-ruling  providence  of  its 
great  authour,  whose  character  authorizes  us 
to  infer  that  he  will  not  countenance  and  sup- 
port an  imposture. 

All  this  appears  to  be  naturally  inferred  from 
the  words  of  the  text,  but  to  prove  and  illus- 
trate this  point  more  fully,  the  following  ob- 
servations will  contribute ;  which  though 
some  may  deem  unnecessary,  because  most  of 
you  entertain  no  doubt  of  the  truth  of  your 
religion,  will  at  least  have  these  good  effects. 
By  impressing  the  truth  of  your  religion  more 
deeply  on  your  minds,  they  will  lead  you 
the  more  to  reverence  its  doctrines  and  pre- 
cepts. It  will  console  every  man  to  know 
that  the  religion  whereon  the  foundation  of 
all  his  hopes  is  built  is  not  a  cunningly  devi- 
sed fable  which  the  prejudices  of  custom  and 
education  have  taught  him  to  receive  and  re- 
vere, but  may  be  defended  by  reasoning  and 
argument,  and  is  indeed  the  wisdom  and  tjie 

VOL,   IT.  J  i 


242  SERMON  XIII. 

power  of  God.  In  short,  it  will  prove  an  an- 
tidote to  that  poisonous  system  of  infidelity 
and  atheism,  which  some  men  in  all  ages 
have  endeavoured  to  spread  by  argument  and 
ridicule,  but  which  in  the  present  age  is  pro- 
pagated by  much  more  forcible  weapons, 
those  too  of  a  carnal  nature*. 

First,  then,  when  the  gospel  was  proposed 
to  mankind,  they  were  not  without  religion, 
as  was  the  case  when  the  different  forms  of 
the  heathen  system  were  introduced.  I 
mention  this  to  shew  that  the  ready  reception 
which  Christianity  met  with  in  all  countries, 
did  not  proceed  from  its  being  the  first  religion 
offered  to  the  world  ;  so  that  the  passion  for 
religion  natural  to  the  human  mind,  having 
no  other  object,  led  men  to  adopt  this  form  in 
place  of  a  better,  and  almost  without  examin- 
ation. In  every  country,  there  was  already  a 
religion  established  by  law,  patronised  by  the 
rulers,  and  practised  by  the  people.  And 
what  was  still  more  unfavourable  to  the  pro- 
gress of  Christianity,  the  heathen  religions 
were  in  most  places  excellently  adapted  to  the 
taste  of  the  vulgar,  by  the  magnificence  of 
their  temples,  and  the  splendour  of  their  cere- 

•  *  Macknight's  Harmony. 


SERMON  XIII.  U^ 

monies.  The  Jewish  rehgion  possessed  the 
same  advantages;  and,  besides  this,  really  en- 
joyed the  honour  which  all  the  rest  falsely 
claimed,  of  being  a  revelation  from  heaven. 
Moreover  in  heathenism  there  was  nothing 
which  could  have  the  least  influence  to  pre- 
pare the  minds  of  its  votaries  for  the  recep- 
tion of  the  gospel ;  but  rather  every  thing  to 
ahenate  them  from  it.  For  it  is  well  known 
that  there  was  the  most  direct  opposition  be- 
tween all  the  different  forms  of  the  heathen 
religion  and  the  gospel.  Judaism  indeed 
ought  to  have  paved  the  way  for  the  introduc- 
tion of  Christianity,  for  which  it  was  intended 
as  a  preparatory  dispensation,  but,  through 
the  wickedness  of  the  Jews,  it  proved  other- 
wise. For  the  decendants  of  Abraham,  being 
prepossessed  with  the  belief  of  the  eternal 
obligation  of  the  Mosaick  institutions,  were  fil- 
led with  violent  enmity  to  the  gospel,  which 
taught  the  abrogation  of  the  law.  It  is  evident, 
therefore,  from  the  nature  of  things  that  the 
introduction  of  the  gospel  upon  the  ruins  of 
the  established  religion,  must  in  all  countries 
have  been  effected  in  opposition  to  the  sword 
of  the  magistrate,  the  craft  of  priests,  the  pride 
of    philosophers,  the  passions,  humours  and 


244  SERMON  XIII. 

prejudices  of  the  people,  as  well  as  the  inter- 
est of  many  of  them  whose  trades  and  profes- 
sions, like  the  goldsmiths  at  Ephesus,  depended 
upon  the  continuance  of  the  ancient  supersti- 
tion, all  closely  combined  in  support  of  the 
national  worship,  and  in  opposition  to  that  new 
system  which  aimed  at  nothing  less  than  the 
total  subversion  of  the  old. 

It  farther  deserves  attention,  that,  in  the  con- 
version of  the  world  to  Christianity,  the  me- 
thods whereby  absurd  systems  have  sometimes 
been  successfully  established,  were  not  used. 
For  the  life  and  doctrines  of  Christ  was  not  a 
story  privately  whispered  among  the  Christians 
themselves,  or  communicated  only  to  the  few 
who  were  disposed  to  be  of  their  party.  It 
was  not  propagated  in  the  dark,  by  people  who 
stole  about  from  house  to  house,  with  an  inten- 
tion to  deceive  the  credulous.  It  was  not  de- 
livered out  by  parcels,  the  first  of  which  being 
tolerable  palatable,  paved  the  way  for  one 
more  absurd  and  extravagant  to  follow.  It  did 
not  insinuate  itself  into  the  belief  of  mankind 
by  slow  and  insensible  steps.  These  are  the 
arts  whereby  the  forgeries  of  impostors  have 
crept  into  the  world,  and  systems  of  errour  have 
at  length  become  to  be  believed,  which  if  of- 


SERMON  Xlir.  245 

fered  openly  and  all  at  once  would  have  been 
rejected  with  abhorrence  as  monstrous.  But, 
instead  of  this,  the  history  of  Jesus  and  the  most 
offensive  doctrines  of  Christianity  were  preached 
publicly  in  Jerusalem,  the  scene  of  these  won- 
derful transactions,  in  the  synagogues,  in  the 
streets,  in  the  temple  itself,  and  even  before  the 
representatives  of  the  Jewish  nation  in  council 
assembled.  It  was  soon  afterwards  preached 
in  the  same  publick  and  open  manner  through 
all  the  regions  of  heathenism.  At  the  dis- 
courses of  the  Apostles,  and  the  meetings  of 
the  disciples,  every  one  who  chose  might  be 
present.  The  history  and  doctrines  there 
advanced  were  proposed  in  their  true,  native 
colours,  without  any  softening  or  disguise. 
They  were  proposed,  also,  all  at  once ;  at  least 
all  the  essential  articles  of  the  gospel,  which 
however  disagreeable  to  the  passions  or  preju- 
dices of  men,  were  delivered  by  the  Apostles 
with  the  greatest  openness  in  every  sermon. 
As  a  proof  of  all  this  we  may  appeal  to  those 
candid  and  undaunted  discourses  of  St.  Peter 
and  St.  Paul,  which  are  recorded  in  the  Acts 
of  the  Apostles:  and  with  still  greater  evidence 
to  the  publication  and  dispersion  of  the  books 
of  the  Evangelists,   and   the   Epistles  which 


i46  SERMON  XIII. 

contain  the  whole  of  Christianity,  and  were 
offered  entire  in  the  first  age  of  its  progress  to 
the  world  as  we  now  have  them.  It  is  there- 
fore indubitable  that  all  who  anciently  embra- 
ced Christianity,  had  an  opportunity  of  exam- 
ing  the  whole  scheme  before  they  formed  the 
resolution  of  becoming  the  disciples  of  Jesus. 
Ko  one  was  cheated  into  this  belief  by  any 
artful  dealing  of  the  first  preachers  of  the  gos- 
pel. 

There  is  a  third  circumstance  which  with 
judicious  persons  will  render  the  conversion  of 
the  world  to  Christianity  a  most  striking  proof 
that  our  religion  is  from  God,  namely,  that  the 
belief  of  the  doctrine  and  miracles  of  Jesus> 
which  in  so  short  a  time  became  general 
through  the  world,  began  in  the  country 
whicli  had  been  the  scene  of  his  ministry,  and 
particularly  in  the  capital  city,  vvhere  he  had 
been  publicly  tried,  condemned,  and  put  to 
death,  by  the  senate  of  Israel,  as  a  deceiver. 
For,  on  the  fiftieth  day  after  his  crucifixion, 
there  were  no  less  than  three  thousand  con- 
verted in  Jerusalem  by  a  single  sermon  of  one 
of  the  Apostles,  who  insisted  upon  the  mira- 
cles performed  by  Jesus  as  things  well  known 
to  all  present,  a  topick  which  the  Apostles  in 


SERMON  XIII.  ^J47 

every  sermon  failed  not  to  urge.    A  few  weeks 
after  this,  five  thousand  who  believed  are  said 
to  have  been  present  at  another  sermon  preach- 
ed by  the  same  Apostle.      In  the  second  year 
after  our  Lord's  ascension  the  number  of  the 
disciples  multiplied  greatly,  and  a  great  com- 
pany of  the  priests,  who  had  always  been  the 
most  violent  opposers  of  the  new  religion,  be- 
came obedient  to  the  faith.    In  the  third  year 
they  multiplied  so  exceedingly  that  there  was 
a  great  persecution  against  the  church  which 
was  at  Jerusalem,   and  they  were  all  except 
the  Apostles  scattered  abroad  throughout  the 
region  of  Judea  and  Samaria.     In  the  third  or 
fourth  year,  the  spreading  of  the  Christian  faith 
was  so  remarkable,  even  in  the  remotest  pro- 
vinces of  Palestine,  that  the  high  priest  and 
council  of  Jerusalem,  in  order  to  put  a  stop  to 
it,   sent  forth  persecutors  as  far  as  Damascus. 
Of  these  the  leader  was  a  zealous  young  man 
named   Saul,  who  in  this    very  journey   was 
converted  by  Jesus  appearing  to  him  at  noon- 
day.     About  eight  or  ten  years  after  our  Sa- 
viour's death,  the  disciples  were  grown  so  nu- 
merous in  Jerusalem  and  the  country  about, 
that  they  became  the  object  of  jealousy  to 
Herod  himself.     For,  at  the  instigation  of  the 


S48  SERMON  XIH. 

priests,  he  carried  on  the  persecution  against 
them,  by  putting  to  death  one  Apostle,  and 
imprisoning  another,  whom  he  intended  also 
to  slay.    • 

This  wonderful  success  of  the  gospel  in  its 
native  country  must  tend  greatly  to  convince 
us  of  its  divinity.  For  if  the  things  therein 
told  had  been  false,  would  such  numbers  upon 
the  spot  where  they  were  said  to  be  done  and 
at  the  very  time  at  which  they  happened 
have  given  such  credit  to  them,  as  on  their 
account  to  have  exposed  themselves  to  the 
most  grievous  persecution. 

But  the  success  of  the  gospel  was  by  no 
means  confined  to  Judca.  Being  preached 
in  all  the  different  provinces  of  the  Roman 
empire,  numbers  of  heathens  as  well  as  Jews 
were  converted  to  the  faith.  A  clear  proof 
that  the  Christian  system  was  not  a  fabri- 
cation by  the  Jews,  invented  with  a  design  to 
raise  their  nation  to  its  pristine  grandeur,  but 
contained  such  evidence  of  its  divine  origin  as 
failed  not  to  make  an  impression  on  those  to 
whom  it  was  proposed,  of  whatever  nation  or 
tongue.  The  conversion  of  the  gentiles  is  so 
much  the  more  remarkable  that  almost  the 
very  first  triumph  of    the  Christian  religion 


SERMON  XIII.  249 

were  in  Greece  itself,  the  seat  of  learning  and 
the  polite  arts.    We  learn  from  the  Acts  of  the 
Apostles  and  St.  Paul's  Epistles,  that  churches 
were  very  early  planted  in  most  of  its  princi- 
pal cities.      Even  all -conquering  Rome,  the 
seat  of  wealth  and  empire,  was  herself  con* 
quered  by  the  force  of  truth.      Many  of  her 
inhabitants  embraced  the  Christian  faith,  as 
early  as  in  the  reigns  of  Claudius  and   Nero  ; 
and  but  a  few  years  after  the  crucifixion  of 
our  Lord,  when  the   matters  told  concerning 
him  were  recent,  and   it   was    easy  to   have 
disproved  them,  if  they  had   been  false,   by 
many  witnesses  from  Judea,    both  Jews   and 
Gentiles,  who  continually  resorted  to  Rome, 
either    for  business  or  pleasure,  and    by  the 
constant  communication  which  subsisted   be- 
tween the  capital,  and  all  the  provinces  of  the 
empire. 

This  leads  me  to  observe  that  the  remarkable 
success  of  the  gospel  did  not  happen  in  a  dark 
age  or  among  a  rude  people,  but  in  an  age 
justly  celebrated  for  the  height  to  which  learn- 
ing and  the  polite  arts  were  carried  ;  and 
among  the  Greeks  and  Romans,  the  renowned 
masters  of  the  sciences.  In  most  countries,  at 
this  era,  knowledge  was  more  widely  diffused 

VOL.  II.  K  k 


UO  SERMON  XIII. 

And  society  more  civilized  than  they  had  been 
at  any  former  period.  Besides,  the  world  un- 
der the  protection  of  the  Roman  government 
enjoying  at  this  time  profound  peace,  men  of 
a  speculative  turn  were  every  were  at  leisure 
to  examine  the  matter  with  care,  and  as  the 
different  nations  of  the  world  were  now  uni- 
ted under  one  head,  they  had  easy  commu- 
nication with  one  another  and  with  the  city  of 
Rome,  the  centre  of  intelligence  and  corres- 
pondence. It  is  therefore  undeniable,  that, 
when  the  gospel  was  first  proposed,  all  ranks 
of  men  in  all  countries  were  as  well  secured 
as  possible  from  being  imposed  upon  by  false 
pretences  of  any  kind,  and  the  gospel  would 
not  probably  be  adopted  before  it  was  duly 
considered. 

It  must  indeed  be  confessed  that  the  first  pro- 
selytes to  Christianity  were  not  in  general  the 
most  enlightened  and  inquisitive  of  their  age, 
but,  on  the  contrary,  mean,  simple  men  who  had 
more  veracity  and  integrity  than  understan- 
ding, who  were  more  ingenuous  than  learned. 
This  circumstance,  though  at  first  it  may  seem 
dishonourable  to  the  Christian  cause,  will,  upon 
mature  reflection,  add  greatly  to  the  evidence 
of  its  truth,     Jesus  himself  rejoiced  in  it,  and 


SERMON  Xlil.  251 

more  than  once  solemnly  returned  thanks  foi* 
it.  ''  At  that  tune  Jesus  rejoiced  in  spirit,  and 
''  said,  I  thank  thee,  O  Father,  Lord  of  heaven 
'*  and  earth,  that  thou  hast  hid  these  things 
''  from  the  wise  and  prudent  and  revealed 
*'  them  unto  babes.  Even  so.  Father,  for  so  it 
*'  seemed  good  in  thy  sight.''  The  Apostle 
Paul  gloried  in  the  mean  condition  of  the  first 
converts.  *'  You  see  your  calling,  brethren, 
''  said  he,  how  that  not  many  wise  men  after 
'*  the  flesh  are  called.  But  God  has  chosen 
**  the  foolish  things  of  this  world  to  confound 
''  the  wise,  and  God  has  chosen  the  weak 
*'  things  of  the  world  to  confound  the  things 
*'  which  are  mighty ;  and  base  things  of  the 
*'  world  and  things  which  are  despised  hath 
''  God  chosen,  yea  and  things  which  are  not 
''  to  bring  to  nought  things  which  are  ;  that 
''  no  flesh  should  glory  in  his-  presence." 
Our  Lord  and  his  Apostles  thus  rejoice  in  the 
conversion  of  the  people,  because  they  know 
this  circumstance  above  all  others  would  prove 
the  truth  of  their  doctrine.  The  prejudices 
and  attachment  of  mankind  to  old  opinions 
have  always  been  found  to  bear  a  proportion 
to  their  ignorance.  The  bulk  of  mankind  arc 
every  where  incapable   of  comprehending  a 


252  SERMON  XIII. 

train  of  reasoning,  and  cannot  easily  be  per- 
suaded to  change  the  principles  in  which  they 
have  been  educated  even  by  the  most  conclu- 
sive arguments.  Since,  therefore,  such  num- 
bers were  converted  to  Christianity,  it  could 
not  have  been  by  artful  reasoning,  but  by 
some  striking  miracles  which  made  a  deep  im- 
pression on  their  senses ;  and  by  a  power 
much  more  irresistible  than  that  of  cool  argu- 
ment, surmounted  all  the  obstacles  which  su- 
perstition, custom  and  education  had  thrown 
in  the  way  of  their  conversion.  The  same  cir- 
cumstance is  a  clear  proof  that  men  were  not 
compelled  to  adopt  the  religion  of  Jesus,  by  the 
secular  power;  were  not  seduced  by  the  influ- 
ence and  example  of  the  great ;  were  not  en- 
couraged by  any  prospect  of  profit  or  honour 
to  enter  into  a  society  the  greater  part  of  whose 
members  were  poor  ignorant  men,  less  likely 
to  be  of  advantage  to  those  who  might  adhere 
to  them  than  to  bring  them  into  trouble  and  dis- 
grace. **  Is  not  this  the  Carpenter's  son  ?'* 
did  they  impiously  say  of  the  Saviour  him- 
self: ''  are  not  these  of  the  sect  of  the  Naza- 
'^  renes?'*  did  they  contemptuously  ask  con- 
cerning his  followers.  And  most  certainly  no 
siian  would  expose  himself  to   the  reproach 


SERMON  XIII.  Q53 

brought  by  such  association  unlessthe  evidence 
of  the  gospel  itself,  or  the  powerful  operations 
of  the  Spirit  of  God,  had  produced  in  his  mind 
the  most  undoubted  conviction  of  its  truth. 

But  though  the  generality  of  the  first  con- 
verts to  Christianity  in  all  countries  were  peo- 
ple in  the  middle  and  lower  stations  of  hfe,  it 
ought  not  to  be  forgotten  that  from  the  very 
beginnmg  there  were  not  wanting  men  of  birth, 
education,  talents,  and  fortune,  whose  conver- 
sion added  both  lustre  and  dignity  to  the 
gospel  triumphs.  Among  the  Jews,  we  may 
mention  Nicodemus,  one  of  the  rulers;  Joseph 
of  Arimathea,  a  member  of  the  senate  of  Is- 
rael; the  great  company  of  priests  mentioned 
in  the  Acts  of  the  Apostles,  whose  office  and 
literature  rendered  them  conspicious ;  and 
above  all  the  celebrated  Apostle  of  the  Gen- 
tiles, St.  Paul,  whose  attachment  to  the  wor- 
ship of  his  father  was  originally  so  deep-rooted, 
and  whose  excellent  education,  extensive 
learning,  and  unrivalled  eloquence  appear  in 
all  his  discourses,  and  are  the  admiration  even 
of  infidels  themselves.  The  sacred  and  pro- 
fane writers  supply  us  with  a  numerous  cata- 
logue of  princes,  magistrates  and  philosophers, 
who  became  converts  to  the  gospel   long  be- 


254  SERMON  xrir. 

fore  it  was  the  religion  of  the  empire  of  Rome 
or  was  supported  by  the  arm  of  power.  For 
in  process  of  time  it  became  so  that  it  was  not 
a  single  person  of  figure  in  this  city,  or  in 
that  nation,  who  obeyed  the  gospel,  but  mul- 
titiides  of  the  wise,  the  learned,  the  noble  and 
the  mighty  in  every  country.  These  being 
all  fully  convinced  of  the  truth  of  our  Lord's 
pretensions,  and  deeply  impressed  with  a 
sense  of  his  dignity,  gave  the  most  solid  proof 
of  their  conviction,  and  consequently  of  the 
truth  of  Christianity,  by  worshipping  as  a  God 
one  whom  his  countrymen  had  condemned  as  a 
malefactor;  by  forsaking  the  religion  wherein 
they  had  been  bred,  a  religion  well  suited  to 
their  inclinations  and  passions,  and  embracing 
one  whereby  they  could  gain  neither  honour 
nor  profit,  but  on  the  contrary,  much  suffering 
and  disgrace.  In  short,  the  religion  was 
of  God,  and  with  his  aid,  it  could  not  fail  to 
make  its  way  in  the  world. 


SERMON   XIV. 

PART  II 

On  the  divine  origin  of  the  Christian  religion. 


"  Refrain  from  these  men,  and  let  them  alone ;  for  if  this 
council,  or  this  work  be  of  men,  it  will  come  to  nought. 
But  if  it  be  of  God,  ye  cannot  overthrow  it;  lest  haply  ye  be 
found  even  to  fight  against  God." 

I  FORMERLY  read  these  words  with  a  design 
to  impress  on  your  minds  a  sense  of  the  truth  of 
your  religion,  and  consequently  a  regard  for 
the  doctrines  and  precepts  which  it  contains  : 
and  I  proposed  to  show,  as  a  natural  inference 
from  this  advice,  and  I  may  also  say  predic- 
tion of  Gamaliel,  that  the  great  success  of  the 
gospel  in  the  first  ages,  and  its  existence  at 
this  very  day,  are  undoubted  proofs  of  its  di- 
vine origin. 

It  is  evident   from  the  great  multitude  of 
converts  to  Christianity  in  the  first  ages,  that  it 


9.56  SERMON  XIV. 

must  either  contain  irresistible  evidence  of  its 
being  from  God,  or  the  invisible  and  effectual 
power  of  the  Almighty  must  have  accompanied 
the  preaching  of  the  Apostles.  No  other 
causes,  at  least,  can  be  discovered  sufficient 
to  produce  the  effect.  On  the  contrary,  every 
thing  conspired  to  prevent  the  success  of  the 
gospel.  The  Christian  religion  was  opposed 
by  the  sword  of  the  magistrate,  the  craft  of 
the  priests,  the  pride  of  the  philosophers, 
and  the  passions  and  prejudices  of  the  Jew 
and  Gentile. 

This  religion  was  not  propagated  in  the 
dark,  nor  delivered  out  in  parcels,  according 
to  the  usual  method  in  which  impostures  are 
made  to  succeed  ;  but  was  fully  laid  before 
men  all  at  once,  that  they  might  judge  of  the 
whole  under  one  view.  Mankind,  then, 
were  not  cheated  into  the  belief  of  it,  but  re- 
ceived it  upon  due  examination  and  convic- 
tion. The  gospel  was  first  preached  and  be- 
lieved by  multitudes  in  Judea,  where  Jesus 
exercised  his  ministry,  and  where  every  indi- 
vidual had  full  opportunity  of  knowing  whe- 
ther the  thing  told  of  him  were  true  or  not. 
In  this  country,  surely^  his  history  never  would 
have  been  received,  unless  the  facts  alleged 


SERMON  XIV.  26? 

In  it  could  have  stood  the  test  of  examina- 
tion. Moreover,  the  rcHgion  of  Jesus  was 
preached  and  helieved  in  the  most  renowned 
countries  and  cities  of  the  world,  and  in  an  age 
when  a  spirit  of  inquiry  universally  prevailed, 
and  the  faculties  of  men  were  improved  by 
the  most  perfect  state  of  social  life.  In  such 
an  age  as  this,  it  would  have  been  very  impo- 
litick  for  a  deceiver  and  impostor  to  have  made 
his  appearance.  The  first  converts,  it  is  true, 
were,  in  general,  men  of  middle  and  inferiour 
stations ;  but  even  these,  in  an  age  of  such 
knowledge  and  intercourse,  were  sufficiently 
secured  against  false  pretensions.  Or  if  yoii 
suppose  their  minds  not  to  have  been  suffi- 
ciently informed  with  knowledge,  you  should 
consider  that  in  proportion  to  their  ignorance, 
their  attachment  to  their  first  religious  princi- 
ples would  be  strong  ;  and  that  to  bring  men  of 
such  characters  to  change  their  principles  no- 
thing less  than  infinite  power  or  evident  mira- 
cles are  adequate.  These  were  the  ideas 
which  engaged  our  attention  when  I  last  dis- 
coursed to  you. 

I  now  proceed  to  observe,  what  seems  high- 
ly worthy  of  attention,  that  the  belief  of 
Christianity  was  attended  with  no  worldly  ad- 

VOL.   II.  L  1 


2o8  SERMON  XIV. 

vantage,  which  might  induce  men  to  renounce 
their  native  rehgions  and  embrace  a  form  of 
worship  so  very  different    from   every    thing 
then  practised.     On  the  contrary,  by  becom- 
ing Christians  they  denied   themselves  many 
sensual  gratifications  which  their  own  religions 
indulged  them  in  ;  they  subjected  themselves 
to  a  course  of  life  rigid  and  severe,  very  dif- 
ferent from  that  to  which  they  had  been  ac- 
customed, and  which   is  so  agreeable  to  the 
flesh.     For  at  their  baptism,  or  admission  into 
the  Christian  society,  they  bound  themselves 
to  renounce  the  w^orld  with  its  pleasures,  as  a 
sacrifice  necessary  in  such  times  of  persecu- 
tion, and  to  mortify  the  strongest  inclinations 
of  their  nature.     By  renouncing  the  religion 
of  their  country,   they  lost  the    affections  of 
their  relatives,  separated  themselves  from  their 
acquaintance,    forfeited    the    enjoyments    of 
private  and  social  life,  estranged   themselves 
from  their  friends,  and   banished  themselves 
from  their  families.     Nor  was  this  all ;  by  em- 
bracing the  gospel,  they  exposed  themselves 
to  still  more  terrible  and  positive  evils.     From 
the  very  beginning,  the  profession  of  Christi- 
anity was  attended  with  the  continual  hazard 
of  all  manner  of  personal  sufferings ;   and  in 
proportion  as  this  religion  spread   itself,  the 


SERMON  XIY.  ^59 

^vils  accompanying  the  profession  thereof 
muhiphcd.  Nor  is  this  wonderful;  if  they 
did  such  things  to  the  niastcrof  the  household, 
what  could  the  servants  expect?  The  profane 
and  ecclesiastical  historians  tell  us  of  ten  furious 
persecutions  carried  on  against  the  Christians 
in  the  early  ages  of  the  gospel,  to  compel  them 
to  relinquish  their  faith,  in  which  they  endu- 
red every  species  of  torture  and  suffering  which 
rage,  cruelty  and  superstition  could  invent. 
St»  Paul  has  given  us  such  a  description  of  them 
as  must  shock  the  feelings  of  every  man  of 
feeling  and  humanity.  The  primitive  Chris- 
tians, instead  of  sitting  under  their  own  vine 
and  their  own  fig  tree,  as  wc  do,  without  any 
to  make  us  afraid,  **  had  trial  of  cruel  mock- 
^'  ings  and  scourgings,  yea  moreover  of  bonds 
'*  and  imprisonment.  They  were  stoned,  they 
*'  were  sawn  asunder,  were  tempted,  were 
*'  slain  with  the  sword:  they  wandered  about 
*'  in  sheep-skins  and  goat-skins,  being  desti- 
*'  tute,  afflicted,  tormented.  They. wandered 
'*  in  deserts,  and  in  mountains,  and  in  dens 
*'  and  caves  of  the  earth."  Powerful  induce- 
ments these  to  embrace  a  system  of  which  they 
were  the  inevitable  consequence  !  Nothing 
but  over-bearing  evidence,  evidence  such  as 


^60  SERMON  XIV. 

they  could  not  by  any  means  resist,  was  able  to 
make  men  in  those  circumstances  receive  a  re- 
ligion which  plunged  them  into  such  terrible 
misfortunes. 

We  may  add,  as  connected  with  this  part  of 
the  subject,jthat  the  constancy,  firmness  and  pa- 
tience displayed  by  the  primitive  martyrs,  who 
submitted  to  such  cruel  sufferings  rather  than 
renounce  their  religion  or  blasphejLne  their 
Saviour,  could  not  be  the  effect  of  human 
strength,  but  must  have  been  produced  by  su- 
pernatural aid.  Without  such  aid,  the  trials 
to  which  they  were  exposed  were  sufficient  to 
overbear  duty,  reason,  faith,  conviction,  nay 
and  the  most  absolute  certainty  of  a  future 
state.  It  is  natural  to  man  to  wish  to  be  deli- 
vered from  pain  ;  and  when  they  could  have 
been  so  even  by  mental  reservation,  or  any 
hypocrisy  which  was  not  without  the  possibili- 
ty of  being  followed  by  repentance  and  for- 
giveness, we  must  conclude  that  those  who 
preferred  the  reproach  of  Christ,  and  rejoiced 
that  they  were  counted  worthy  to  suflter  for  his 
namesake,  must  have  been  supported  by  some 
miraculous  power.  We  know  that  St.  Ste- 
phen, the  first  martyr  for  Christianity,  was  en- 
couraged, in  his  last  moments,  by  a  vision  of 


SERMON  XIV.  «61 

that  divine  person  for  whom  he  suffered,  and 
into  whose  presence  he  was  then  hastening. 
Let  any  man  lay  his  hand  cahiily  upon  his 
heart,  after  reading  those  terrible  conflicts  in 
which  the  ancient  martyrs  and  confessors  were 
engaged,  when  they  passed  through  such  new 
inventions  and  varieties  of  pain  as  tired  their 
tormentors;  and  let  him  ask  himself,  however 
zealous  and  sincere  in  his  religion  he  may  be, 
whether  under  such  acute  and  lingering  tor- 
tures, he  could  still  have  held  fast  his  integri- 
ty and  have  professed  his  faith  to  the  last,  with- 
out supernatural  assistance  of  some  kind  or 
other  ?  When  we  consider  that  it  was  not  an 
unaccountable  obstinacy  in  a  single  man,  or  in 
any  particular  set  of  men,  in  an  extraordinary 
juncture ;  but  that  there  were  multitudes  of 
every  age  and  sex,  of  different  countries  and 
conditions,  who  for  near  three  hundred  years 
together  made  this  glorious  profession  of  their 
faith  in  the  midst  of  tortures  and  in  the  hour 
death,  we  must  conclude,  that,  they  were 
either  of  a  different  constitution  from  the  pre- 
sent race  of  men,  or  that  they  had  miraculou- 
support  peculiar  to  those  times  of  Christianity, 
without  which  perhaps  the  very  name  of  it 
might  have  been  extinguished. 


m  SERMON  XIV. 

But  farther,  it  is  worthy  of  consideration 
that  those  who  became  converts  to  the  gospel 
were  not  induced  to  do  so  by  the  force  of  arms, 
the  influence  of  authority,  the  refinements  of 
policy,  or  the  power  of  great  examples.  They 
were  prevailed  upon  to  change  their  faith, 
merely  by  the  preaching  of  a  few  illiterate 
mechanicks  or  fishermen,  who  were  wholly 
destitute  of  the  advantages  of  birth,  education 
or  fortune,  and  who,  by  condemning  the  es- 
tablished worship  of  all  countries,  were  every 
where  looked  upon  as  the  most  flagitious  of 
men.  A  particular  stress  has  been  laid  upon 
this  argument  by  our  Lord  and  his  Apostles. 
They  direct  us  to  consider  the  illiterate  char- 
acter and  low  station  of  the  first  preachers 
of  the  gospel,  as  a  proof  that,  in  the  conversion 
of  the  world,  they  acted  by  the  power  of 
truth,  and  with  the  assistance  of  God.  **  We 
**  have  this  treasure  in  earthen  vessels,  says  St. 
"  Paul,  that  the  excellency  of  the  power  may 
"  be  of  God  and  not  of  us/*  But  the  force  of 
this  argument  will  best  appear,  if  we  consider 
the  conversion  of  the  work,  first,  simply  as  an 
event  implying  a  change  of  men's  religious 
principles,  and  secondly,  as  attended  with  a 
thorough  reformation  of  their  mannei-s. 


SERMON  XIV.  263 

First,  the  conversion  of  the  world,  consider- 
ed as  a  change  of  men's  religious  principles^ 
effected  merely  by  the  power  of  persuasion, 
supposes  that  every  convert  was  convinced  of 
the  absurdity  of  his  former  faith,  and  brought 
to  see  that  the  religion  now  offered  to  him  was 
rational  and  well  founded.  But  this  was  a 
task  too  arduous  for  the  weak  instruments 
employed  ;  for  unless  they  were  assisted  by 
God,  they  had  the  prodigious  labour  to  under- 
go oflearning  the  languages  of  all  the  nations, 
whether  barbarous  or  civilized,  to  which  they 
went,  before  they  could  discourse  to  them^ 
either  of  the  ancient  belief,  or  of  the  new 
faith  which  they  came  to  offer  to  them. 
This  itself  was  an  obstacle  which  must  have 
absolutely  marred  their  design  ;  and  therefore 
this  single  consideration  demonstrates,  that,  in 
prevailing  with  multitudes  in  all  countries  to 
change  their  religious  belief,  the  Apostles 
were  inspired  by  God  with  the  gift  of  tongues 
as  the  gospel  records  affirm »  Allowing,  how- 
ever, that  by  any  means  you  please  to  fancy 
these  men  attained  the  knowledge  of  all  the 
languages  in  such  perfection,  that  they 
could  speak  them  fluently  ;  yet  to  mstil  know- 
ledge effectually  into  the  minds  of  the  people 


1^64  SERMON  XIV. 

was  a  werk  of  immense  labour,  requiring  fre- 
quent and  particular  application  to  each  indi- 
vidual. If  so,  how  can  we  suppose  twelve 
men  sufficient  for  the  conversion  of  nations ! 
Were  they  capable  of  addressing  alj  the  in- 
dividuals of  those  vast  multitudes,  who  in  the 
diiFerent  countries  of  Europe,  Asia  and  Africa 
were  brought  to  serve  the  living  God  by  their 
ministry  ?  No,  such  particular  addresses  were 
impossible  ;  and  therefore  the  conversion  of 
the  Gentiles  could  not  be  produced  by  them. 
An  event  so  stupendous  must  have  been  ac- 
complished by  means  more  effectual ;  means 
capable  of  swaying  great  numbers  at  once  ; 
namely  undeniable  miracles  wrought  openly 
in  proof  of  the  doctrines  which  the  Apostles 
taught.  Indeed  the  natural  means  of  argu- 
ment and  persuasion  must  have  been  alto- 
gether inadequate  to  the  effect.  Mankind 
were  too  much  attached  to  their  religions  to 
relinquish  them  upon  the  first  ofier  of  a  new 
faith.  This  was  the  case  not  only  with  the 
Jews,  but  with  all  the  idolatrous  nations,  to 
whom  the  Apostles  offered  the  doctrines  of  the 
gospel.  The  religions  in  the  belief  of  which 
they  were  educated,  were  considered  by  them 
as  of  divine  authority.    Besides,  these  religions 


SERMON  XVI.  26J 

conspired  with  their  passions,  were  connected 
with  their  Interest,  and  they  were  conlirmcd 
in  the  belief  ot' them  by  the  influence  oi"  au- 
thority and  example.  The  religions  of  the 
learned  were  nothing  but  the  systems  of  philo- 
sophy which  they  adopted.  The  peculiar 
tenets  of  these  systems,  they  adopted  with 
the  same  strength  of  faith  wherewith  Chris- 
tians now-a-days  embrace  their  several  creeds 
and  confessions,  and  they  defended  them 
with  the  same  intemperate  warmth.  Here 
then  were  obstacles  which  the  Apostles 
were,  of  themselves,  too  weak  to  surmount. 
The  ignorant  would  not  attend  to  discourses 
which  flatly  contradicted  their  favourite  no- 
tions, and  robbed  them  of  their  pleasures  : 
the  philosophers  would  detest  a  religion 
which  overturned  their  several  systems  at 
once,  discovered  their  ignorance,  mortified 
their  pride,  and  ruined  their  credit.  Certain, 
therefore,  it  is  that  the  sermons  of  the  Apostles, 
which  made  the  heathens  renounce  their  reli- 
gion, must  have  been  accompanied  with  a  di- 
vine power  before  which  all  opposition  van- 
ished. Such  is  the  declaration  of  St.  Paul; 
"  The  weapons  of  our  warfare  are  not  carnal 
*'  but  mighty  through  God  to  the  pulling  down 
VOL.  It.  M  m 


^266  SERMON  XIV. 

*'  of  strongs  holds.  Casting  down  imagina- 
*'  lions  and  every  high  thing  that  exalteth  it- 
*'  self  against  the  knowledge  of  God,  and 
'*  bringing  into  captivity  every  thought  to  the 
**  obedience  of  Christ.'* 

Secondly,  the  conversion  of  the  world  being 
attended  with  a  thorough  reformation  of  man- 
ners in  the  heathens  who  obeyed  the  gospel,  is 
likewise  a  demonstration  that  in  spreading 
Christianity  the  Apostles  were  expressly  assisted 
by  God.  To  persuade  the  wicked  to  amend 
their  lives,  included  many  impossibilities. 
The  manners  of  men  in  those  days  were  be- 
yond measure  corrupt.  The  picture  which 
the  Apostle  Paul  has  drawn  of  them  in  the 
first  chapter  of  his  Epistle  to  the  Romans, 
however  shocking,  is  but  too  just.  The  vices 
to  which  they  were  addicted  were  the  effects 
of  lusts  and  passions  rendered  unconquerable 
by  long  habits  of  indulgence.  In  the  com- 
mission of  many  acts  of  wickedness  they  were 
authorized  by  the  laws  and  discipline  of  their 
country.  Some  of  the  most  pernicious  vices 
were  permitted  them  by  the  opinion  of  their 
philosophers.  To  persuade  great  numbers  of 
mankind  in  such  circumstances,  to  forsake 
their  vices,  that  is,  to  act  contrary  to  nature,  to 


SERMON  XIV.  i?67 

habit,  to  example,  to  interest,  and  to  pleasure, 
what  human  eloquence  was  sufficient?  Or  if 
himian  eloquence  were  sufficient  to  persuade 
them,  whence,  I  pray,  were  the  converts 
to  derive  tlie  power  of  thoroughly  changing,  or 
at  least  of  subduing  their  passions,  or  of  altering 
the  whole  bent  and  current  of  their  nature  ? 
Whence  the  power  of  becoming  pious,  just, 
charitable,  chaste,  temperate,  meek,  humble, 
heavenly-minded,  amid  an  infinity  of  power- 
ful temptations;  and  after  having  been  unjust, 
uncharitable,  intemperate,  proud  and  worldly- 
minded  to  a  high  degree  ?  The  heathen  con- 
verts themselves  looked  upon  the  sudden  and 
surprising  change  of  manners,  wrought  on 
thousands  of  the  most  profligate,  as  something 
miraculous.  By  the  consent,  therefore,  of  all 
prudent  men,  it  were  ridiculous  to  the  last  de- 
gree, to  suppose  that  tlie  Apostles,  by  means 
merely  human,  produced  this  great  change  in 
the  manners  of  multitudes,  formerly  enslaved 
to  their  lusts,  and  sold  under  sin. 

There  is  another  fact,  which,  were  it  not 
more  immediately  connected  with  a  subject 
foreign  in  some  degree  from  this,  would  deserve 
attention  in  the  present  question,  namely,  that 
the  wonderful  success  of  the  gospel  was  an 


268  SERMON  XIV. 

event  predicted  long  before  it  happened,  and' 
at  a  time  when  it  was  of  all  things  the  most 
improbable. 

But  the  last  observation  I  shall  make  on  this 
subject,  is  that  our  religion  has  subsisted  during 
the  long  period  of  almost  eighteen  centuries 
in  full  vigour,  though  its  enemies  have  stren- 
uously attacked  it  both  by  argument  and  arms. 
Many  errours  have  been  propagated  in  the 
world,  some  in  one  way  and  some  in  another: 
but  after  due  inquiry  and  examination  they 
have  been  detected,  they  have  come  to  nought 
and  their  followers  have  disappeared.  What 
a  glorious  triumph  for  the  cause  of  Christianity 
which  has  stood  the  test  of  ages  and  been  found 
sufficient.  In  its  infancy,  while  it  enjoyed  no 
protection  from  the  magistrate,  all  men  where 
allowed  and  even  encouraged  to  argue  against 
it  with  boldness.  In  free  countries,  even 
where  Christianity  is  the  law  of  the  state,  the 
same  liberty  is  allowed ;  and  every  advantage 
has  been  taken  of  this  indulgence.  For  no 
method  of  overthrowing  the  gospel  has  been 
forgotten.  Both  argument  and  ridicule  have 
been  employed .  Its  nature  and  evidence  have 
been  sifted  to  the  bottom.  But,  thanks  to  the 
goodnessof  the  cause,  it  has  still  kept  its  ground, 
and  has  at  all  times  displayed  a  peculiar  and 


SERMON  XIV.  269 

divine  strength  derived  from  its  being  built  on 
the  rock  of  ages  against  which  the  gates  of 
hell  shall  not  prevail.  In  a  word,  it  is  of  God 
and  nothing  can  overthrow  it. 

The  greatest  difficulty  on  this  subject  arises 
from  that  wonderful  defection  from  the  gos- 
pel which  happened  after  the  publication  of 
Mahomet's  doctrine  to  the  world.     This  is  in- 
deed one  of  the  darkest  secrets  of  divine  pro- 
vidence.    But  the  causes  that  contributed  to 
produce  this  great  revolution    are   manifest. 
They  were  plainly  the  vices  and  discords  of 
the  Christians  of  those    times,   who  thereby 
gave  the  enemies  of  our  faith  courage  to  at- 
tack it,  put  weapons  into  their  hands,  and  fur- 
nished them  with  every  manner  of  advantage. 
Christ  came  into  the  world,    with  the   design 
to  subdue  the  power  and  destroy  the  'king- 
dom of  Satan.     He  displayed  the  banner  of 
his  cross,  and  summoned  all  nations  to  repair 
to  it;    who    accordingly   obeyed  the   signal. 
But  while  the  extremest  parts  of  the  earth 
were  meditating  a  submission,  while  his  great- 
est enemies  were  hastening  to  put  their  necks 
under  his  feet,  a  stop  was  put  to  their  inten- 
tions and  his  triumphs  by  the  mutinies  and 
desertions  of  his  own  soldiers.    Who  can  suffi- 


no  SERMON  XLV. 

ciently  deplore  the  guilt  and  detest  the  evil 
influence  of  those  vices  v^^hich  wrested  so  ma- 
ny kingdoms  at  once  from  the  empire  of 
Christ?  They  not  only  arrested  his  doctrine 
in  its  full  course,  and  said  to  it  hitherto  shalt 
thou  come  and  no  farther,  but  made  the  sun 
of  righteousness  go  backward  as  it  were  ma- 
ny degrees,  and  leave  countries  under  gross 
darkness  which  had  once  been  enlightened 
by  the  saving  truths  of  the  gospel. 

Many  princes  since  this  period,  with  more 
piety  than  discretion,  have  made  attempts  to 
regain,  by  force  of  arms,  that  ground  which 
Christianity  lost,  and,  by  their  sword  to  plant 
anew  their  faith  in  those  places  where  it  once 
had  possession.  Such  misguided  zealots  seem 
always  to  have  forgotten  the  advice  of  our 
Saviour  to  St.  Peter  upon  a  similar  occasion, 
put  up  thy  sword  into  the  sheath.  This  great 
work  is  not  to  be  accomplished  by  crusades 
and  holy  wars,  but  by  conflicts  of  another 
kind,  which  we  must  maintain  with  our  own 
corrupt  habits  and  vicious  inclinations ;  not 
by  foreign  acquisitions,  but  by  domestick 
victories  over  those  impieties  of  Christians, 
which  give  the  enemies  of  the  gospel  such 
advantages  over  it.     For  though  the  kingdom 


SERMON  XIV.  ^271 

of  heaven  suffers  violence,  and  the  violent 
take  it  by  force,  yet  the  weapons  of  our  ware- 
fare  are  not  carnal  but  spiritual.  When  the 
conversations  of  those  who  bear  the  name  of 
Christ,  become  agreeable  to  the  purity  of  his 
doctrine  ;  when  the  divisions  of  Christendom 
are  healed,  and  the  professors  of  our  holy  faith 
live  together  like  men  of  one  mind  in  one 
house,  then  and  not  till  then  shall  the  scep- 
tre of  Christ's  kingdom  extend  itself  to  ail  the 
unconverted  parts  of  the  earth. 

That  God,  ere  the  day  of  final  retribution 
will  bring  this  about,  the  scripture  expressly 
assures  us ;  but  of  the  particular  time,  at  which 
he  will  effect  it,  we  know  no  more  than  when 
he  will  come  to  judgment.  However,  let 
us  all,  as  far  as  lies  in  our  power,  contribute 
to  this  great  event  and  prepare  the  way  for  it. 
Let  us,  in  our  several  places  and  stations,  do 
our  utmost  to  promote  the  kingdom  of  Christ 
within  us,  by  advancing  the  love  and  practice 
of  evangelical  purity,  and  let  us  also  frequent- 
ly put  up  our  request  for  the  arrival  of  that 
happy  period  when  the  knowledge  of  the 
Lord  shall  cover  the  earth  as  the  waters  cover 
the  sea,  and  when  there  shall  be  nothing  to 
hurt  or  destroy  in  all  the  holy  mountain  of 
the  Lord. 


i72 


SERMON  XV. 


On  duelling. 


*'  Put  up  again  thy  sword  into  his  place ;  for  all  they  who 
take  the  sword  shall  perish  with  the  sword.** 

The  first  principle  in  our  nature  is  self-pre- 
servation. To  gratify  this  principle  every  ex- 
ertion may  and  ought  to  be  made,  Mrhich  does 
not  infringe  the  rights  of  our  neighbour.  To 
repel  the  blow  which  aims  at  our  destruc- 
tion, even  by  the  death  of  the  offender,  when 
that  is  necessary  to  our  safety,  is  lawful  and 
commendable;  because  we  act  in  obedience 
to  this  first  of  all  principles,  a  desire  of  exist- 
ence, without  infringing  any  right  of  our 
neighbour's,  for  surely  he  could  never  have 
any  right  to  take  away  our  life.  This  prin- 
ciple contemplates  the  perservation  not  merely 
of  our  existence,  but  also  of  our  faculties, 
members  and  rights  of  every  kind. 


SERMON  XV.  279 

In  aid  of  this  principle,  and  subservient  to 
it,  nature  has  provided  us  with  another  which 
is  innocent  and  useful  when  properly  regu- 
lated. This  is  what  we  call  anger  or  resent- 
ment. *When  we  arc  hurt  nature  disposes  us 
to  resist  and  retaliate.  Besides  the  pain  occa^ 
sioned  by  the  injury,  the  mind  is  ruffled,  and 
a  desire  raised  to  retaliate  upon  its  authour. 
This  principle  is  both  defensive  and  olft  nsive. 
It  prompts  us  not  only  to  place  ourselves 
in  a  posture  of  defence  ;  but,  as  offensive  arms 
are  often  the  suicst  means  of  defence,  by  de- 
terring the  enemy  from  the  assault,  so  resent- 
ment leads  us  to  go  beyond  ourselves  and 
strike  terrour  into  the  assailant  by  threatening 
him  with  retaliation.  Man,  in  his  present 
stage,  is  surrounded  with  so  many  objects  of 
a  destructive  nature,  that  he  needs  some  ar- 
mour which  shall  be  always  ready  in  the 
moment  of  danger.  Reason  would  be  of 
great  use  for  this  purpose  where  there  is  time 
to  apply  it.  But  in  many  cases  the  mischief 
would  be  done  before  reason  could  think  of 
the  means  of  prevention.  To  supply  this  de- 
fect the  wisdom  of  nature  has  provided  this 
principle  of  resentment,  which  prevents  mis- 

*  Reid's  Essays, 
VOL.  II.  N  n 


274      •  SERMON  XV. 

chief  by  the  fear  of  punishment,  which  is  a 
kind  of  penal  statute,  promulgated  by  nature, 
the  execution  of  which  is  committed  to  the  one 
who  is  threatened. 

'  It  IS  evident,  however,  that  as  it  is  unjust  to 
do  an  injury,  so  it  is  no  less  unjust  to  punish 
it  beyond  measure ;  for  there  the  parties  change 
sides,  and  the  injured  become  the  injurious. 
To  prevent  excessive  resentment  nature  has 
provided  us  with  no  means  but  the  candour 
and  reflection  of  the  injured  party,  and  the 
fear  of  a  renewed  resentment  from  the  person 
who  originally  did  the  injury.  These,  how- 
ever, are  very  imperfect  remedies.  Nothing 
can  be  more  evident  than  that  a  man  is  a  very 
unlit  judge  in  his  own  cause,  especially  when 
inflamed  by  resentment  and  smarting  under 
injury.  However  clear  might  be  our  right 
in  a  state  of  nature  to  redress  our  own  wrongs, 
yet  in  a  state  of  social  union,  this  right  with 
many  others  is  surrendered  into  the  hands  of 
the  magistrate  who  is  charged  with  the  execu- 
tion of  the  laws.  Nor  could  the  rights  of  in- 
dividuals be  more  secure  than  when  placed 
under  the  protection  of  the  united  force  of  the 
society,  nor  more  impartially  adjusted  than 
by  indifferent  and  unprejudiced  men.    Hence 


SERMON  XV.  275 

the  law  considers  him  as  guilty  of  a  crime 
who,  of  his  own  private  act,  injures  another 
even  in  retahation  for  wrongs  received.  For 
if  we  are  assisted  in  the  maintenance  and  re- 
covery of  our  rights  by  the  general  strength 
of  the  community,  it  is  but  reasonable  that 
we  should  wait  for  publick  arbitration. 

And  this  rule  is  not  only  founded  in  equity, 
but  in  absolute  necessity.     For  if  mdividuals 
were  permitted   to  indulge  their  resentment, 
and  to  seek  redress  of  injuries  with  their  own 
arm,  the  safety,  nay  the  very  existence  of  so- 
ciety would  be  at  an  end.      Resentment  is  a 
passion  which  indulgence  has  a  peculiar  ten- 
dency to  increase.     Give  it  the  reins  and   it 
becomes  ungovernable.       The  beginning  of 
strife  is  as  when  one  leiteth  out  water  ;  as  coals 
are  to  burning  coals,  or  as  wood  to  fire,  so  are 
contentious    men  to    kindle  strife.     No  one 
can  say  of  resentment,    hitherto  shalt  thou  go 
and  no  farther.     The  impetuosity  of  passion 
hurries    us    inevitably  beyond  the  limits  we 
prescribed  to  ourselves,  and  the  flames  of  dis- 
sension being  kindled,  the  spirit  of  retaliation 
yearns  for  mutual  destruction.     In  this  pro- 
gress of  variance  and  strife,  the  original  inju- 
ry is   altogether  lost  sight  of,  the  passions  of 


276  SERMON  XV. 

others,  who  may  be  connections  or  friends  Of 
either  party,  draw  them  also  into  the  vortex  of 
contention.  Families,  cities  and  nations  are 
placed  agamst  each  other  in  hostile  array> 
and  society  is  converted  into  a  scene  of  blood- 
shed and  disorder. 

It  is  therefore  a  first  principle  of  the  social 
compact,  as  well  as  a  maxim  of  religion,  that 
no  irtdividualshould  take  it  uponhim  toavenge 
himself.  1  he  law  declares  vengeance  is  mine, 
I  will  repay  it.  He  therefore  transgresses  the 
first  principle  of  equity,  who  when  he  receives 
an  injury  of  whatever  kind  seeks  redress  in  his 
own  person.  One  man  injures  another  in  his 
property,  by  detaining  from  him  a  debt  which 
Is  justly  due.  Does  the  injured  party  go  and 
seize  the  goods  or  property  of  the  party  who 
commits  the  injury,  and  repay  himself.  Such 
a  proceeding  every  man  of  common  sense 
knows  to  be  incompatible  with  the  existence 
oflaw^and  of  society.  How  comes  it  then 
that  a  similar  method  of  proceeding  in  the  case 
of  an  infringement  of  any  other  right  does  not 
appear  equally  unjustifiable  and  absurd.  How 
comes  it  that  when  our  honour  or  reputation  is 
injured,  we  not  only  omit  to  seek  redress  from 
the  fountain  of  justice,  but  even  deem  it  pu- 


SERMON  XV.  277 

sillanimous  so  to  do,  and,  in  violation  of  the  first 
duly  ot  a  good  member  of  society,  take  satis- 
faction ourselves  by  calling  forth  the  person 
who  did  the  wrong  to  single  combat.  Herein 
we  act  more  unjustifiably  than  our  barbarous 
ancestors,  from  whom  the  unhappy  practice 
descends.  The  duel  constituted  a  part  of  their 
publick  administration  of  justice.  It  was  so- 
lemny  and  judicially  appointed  by  the  magis- 
trate to  assist  him  in  deciding  the  merits  of  a 
case.  We  cannot  sufficiently  pity  the  igno- 
rance and  superstition  which  gave  rise  to  such 
a  practice.  Unacquainted  however  with  the 
rules  of  evidence,  in  deciding  causes,  and  im- 
agining that  the  deity  would  Interpose  for  the 
safety  of  the  innocent,  their  conduct  may  in 
this  point  of  view  admit  of  some  excuse.  But 
we,  in  cases  where  the  evidence  is  clear,  where 
the  law  is  ready  to  pronounce  its  sentence, 
grossly  insult  the  majesty  of  the  state,  usurp  the 
power  of  the  magistrate,  and  defeat  one  of  the 
principle  ends  of  the  social  union,  which  was 
instituted  to  restrain  the  excess  of  resentment, 
by  demanding  private  satisfaction  for  injuries 
offered  to  our  honour. 

Here  indeed  it  may  be  said  that  there  cer- 
tainly are  cases  where  the  law  of  nature  per- 
mits a  person  to  redress  his  own  wrongs  without 


<278  SERMON  XV. 

waiting  for  the  decision  of  the  judge.  But 
what  are  those  cases  ?  Those  in  which  no  ap- 
peal to  the  law  is  possible,  as  in  desert  islands, 
where  no  society  exists ;  those  cases  in  which 
to  wait  for  the  protection  of  the  law  would  be 
attended  with  infinite  and  irretreivable  ruin,  as 
when  our  life  is  assaulted  and  endangered. 
Here  as  the  law  cannot  furnish  a  man  with  a 
perpetual  guard,  nor  the  magistrate  be  pre- 
sent to  protect  the  person  of  every  individ- 
ual in  the  community,  the  law  allows  him  to 
redress  his  own  wrong,  and  to  defend  him- 
self even  if  it  lead  to  the  death  of  the  assail- 
ant. But  even  in  this  case  so  strongly  does 
it  disapprove  of  the  practice  of  seeking  private 
redress,  that  every  effort  must  have  been  pre- 
viously made  to  escape,  or  to  disarm  the  as- 
sailant, before  we  can  lawfully  have  recourse 
to  this  expedient.  In  short,  private  redress  of 
injuries  is  allowable  in  cases  where  from  defect 
of  evidence  no  redress  could  otherwise  be  ob- 
tained. Thus  in  the  22d  chap.  2d  verse  of  Ex- 
odus, we  read  this  law,  which  agrees  also  with 
that  of  the  English  code.  ''If  a  thief  be  found 
*'  breaking  up,  and  be  smitten  that  he  die,  no 
*'  blood  shall  be  shed  for  him:  if  the  sun  be 
*'  risen  upon  him,  there  shall  be  blood  shed  for 
*^  him.'*     The  reason  of  which  appears  to  be. 


SERMON  XV.  279 

that  if  discovered  and  recognised,  as  he  might 
easily  be  in  the  day,  the  fact  could  be  proved 
and  the  decision  ot  the  law  ubstalned  ;  but  if  he 
escaped,  which  he  was  likely  to  do  in  the  dark, 
no  restitution  or  redress  could  be  obtained. 
But  will  it  be  said  that  injuries  done  to  honour 
are  ni  any  respect  in  a  similar  predicament  ? 
What  irretrievable  mischief  would  ensue  from 
waiting  for  the  decision  of  justice?  What 
more  effectual  vindication  of  our  honour  can 
be  obtained  than  by  the  impartial  and  delibe- 
rate sentence  of  the  law  ?  What  redress  more 
satisfactory  can  we  desire  than  to  have  our  in- 
nocence declared  by  disinterested  and  en- 
ligthened  men,  and  the  brand  of  falsehood  and 
of  infamy  impressed  upon  our  adversary  I 

Besides,  if  even  the  case  were  such  as  to 
permit  private  retaliation,  yet  this  ought  to  be 
proportioned  to  the  measure  of  the  offence : 
the  same  redress  is  not  applicable  in  every 
case.  The  very  principle  of  this  law,  is,  as  ex- 
pressed in  the  scriptures,  "  an  eye  for  an  eye, 
and  a  tooth  for  a  tooth."  It  may  be  just  and 
equitable  that,  whoso  sheddeth  man's  blood 
by  man  shall  his  blood  be  shed,  but  surely  it 
can  never  be  just  and  equitable  that  a  slight 
injury,    whether  real    or  imaginary,   arising 


180  SERMON  XV. 

from  some  unguarded  expression,  from  some 
interference  oHntcrest,  or  from  sentiments  of 
pride  mutally  indulged,  should  be  redressec 
in  the  blood  of  the  rival  or  aggressor.  Neither 
is  it  consistent  with  common  sense,  that,  from 
the  retort  courteous  to  the  lie  direct,  there 
should  be  only  one  method  of  redress,  the 
death  or  maiming  of  either  of  the  parties. 
Is  it  equally  as  criminal  to  question  the  integ- 
rity of  our  neighbour  as  to  plunge  a  dagger 
into  his  bosom?  Must  an  uncivil  speech  be 
accounted  for  as  manslaughter;  or  a  passionate 
blow  be  punished  as  premeditated  murder  ? 

2.  H^  who  challenges  another  to  single 
combat,  for  injuries  received,  violates  those 
precepts  of  our  divine  religion  which  en- 
join a  meek,  patient,  and  forgiving  conduct. 

The  law  of  nature  permits  a  retaliation  for 
wrongs,  under  this  restriction,  that,  excepjt  in 
a  few  urgent  and  extraordinary  cases,  the  re- 
dress and  punishment  of  wrongs  be  referred 
to  the  magistrate.  The  law  of  Moses,  which 
is  chiefly  a  publication  of  the  law  of  nature, 
expressly  and  formally  enjoins  under  the 
same  restriction  the  law  of  retaliation.  Thus 
in  Exodus,  21st  chapter,  and  '23,  24,  25 
verses,    **  Thou   shalt  give  life  for   life,  eye 


SERMON  XV.  281 

"  for  eye,  tooth  for  tooth,  hand  for  hand,  foot 
"  for  foot,  burning  for  burning,  wound  for 
*^  wound,  stripe  for  stripe."  But  all  this  was 
expressly  directed  to  be  as  the  judges  sliould 
determine.  Besides,  there  are  many  clauses 
additional  to  and  explanatory  of  this  general 
maxim,  to  be  found  in  the  books  of  Moses, 
wliich  greatly  soften  the  rigour  of  the  law, 
and  lean  powerfully  to  the  side  of  justice  and 
mercy.  To  prevent  the  fatal  effects  of  sud- 
den resentment,  cities  of  refuge  were  appoint- 
ed where  the  criminal  might  be  secure,  till 
the  law  had  calmly  and  deliberately  decided 
upon  his  guilt  or  innocence.  And  though 
we  read  in  the  gospel  that  it  was  said  by  them 
of  old  time,  thou  shalt  love  thy  neighbour 
and  hate  thine  enemy,  it  must  be  confessed 
that  no  such  command  as  the  latter  of  these  ig 
to  be  found  in  the  Mosaic k  law,  but  it  must 
have  been  the  false  comment  of  the  Scribes 
and  Pharisees,  as  a  mistaken  inference  from 
some  express  commands  of  God  to  the  Israel- 
ites to  destroy  and  root  out  the  wicked  and 
idolatrous  Canaanites.  So  much  the  reverse 
was  the  true  law,  that  Moses  expressly  says, 
'*  Thou  shalt  not  avenge  nor  bear  any  grudge 
'*  against  the  children  of  thy  people,  but  thou 
VOL.  ir.  o  o 


2S^  SERMON  XV. 

'*  shalt  love  thy  neighbour  as  thyself.*'  Lev. 
xix.  18;  and  again,  *'  If  thou  meet  thine 
^'  enemy's  ox  or  his  ass  going  astray,  thou  shalt 
**  surely  bring  it  back  to  him  again.  If 
**  thou  see  the  ass  of  him  that  hateth  thee  lying 
**  under  his  burden,  and  wouldst  forbear  to 
"  help  him,  thou  shalt  surely  help  with 
''  him."  Exodus,  23d  chap.  4th  and  5th  verses. 
In  like  manner  in  the  book  of  Proverbs,  24th 
chapter,  29th  verse,  ''Say  not  I  will  do  so  to 
*'  him  as  he  hath  done  to  me ;  I  will  ren- 
<'der  to  the  man  according  to  his  work." 
And  under  the  Old  Testament  dispensation, 
we  have  on  record  many  illustrious  examples 
of  patience  under  ill  treatment,  and  forgiv- 
ness  of  injuries.  Nay  even  among  the  heath- 
en writers  we  meet  with  many  excellent  max- 
ims on  this  subject.  Pythagoras  is  recorded  to 
have  said,  that,  we  ought  neither  to  begin  re- 
proaches nor  to  avenge  ourselves  on  those  who 
reproach  us.  Menander  says,  he  who  can 
bear  injuries  patiently  is  the  best  of  men. 
Plato,  in  his  celebrated  work  entitled  Crito, 
observes,  that,  even  when  provoked  by  an  in- 
jury we  ought  not  to  retaliate  whatever  we 
may  suffer  from  others. 

It  must  be  confessed,  however,  not  only  that 


SERMON  XV.  283 

the  Jewish  writings  spoke  faintly  on  this  sub- 
ject, and  that  the  heathen  philosophers  and  sa- 
^s  were  by  no  means  consistent  and  uniform 
in  their  opinions  about  the  forgiveness  of  inju- 
ries and  the  proper  behaviour  towards  enemies, 
but,  also,  that  the  custom  and  maxims  of  the 
world  were  in  the  days  of  our  Saviour,  as  in  our 
own, altogether  the  reverse  ofmeeknessand  for- 
bearance. It  was  the  era  of  war  and  of  con- 
quest, when  rapine,  bloodshed  and  cruelty 
prevailed  over  the  face  of  the  earth,  when  the 
fiery  and  turbulent  soldier  commanded  more 
effectually  the  esteem  and  applause  of  the 
world  than  the  peaceable  and  inoffensive  ci- 
tizen. The  Jewish  Rabbis  had,  from  a  mis- 
taken interpretation  of  some  of  the  precepts 
of  their  law,  and  from  a  spirit  of  national  pride, 
inculcated  an  absolute  hatred  and  contempt 
of  all  nations  but  their  own,  so  that  they  would 
not  point  out  the  road  or  direct  to  the  neigh- 
bouring fountain  any  who  was  not  a  descen- 
dant of  Abraham. 

It  remained  for  the  blessed  Authour  of  our 
holy  religion  to  enlighten  the  world  on  this  im- 
portant subject,  to  teach  fallen  and  sinful  men 
the  duty  of  forgiving  and  forbearing  with  one 
another.     It  formed  indeed  a  necessary  and 


mk  SERMON  XV. 

essential  article  in  the  gospel,  the  great  design 
of  which  was  to  promote  peace  on  earth  and 
good  will  among  men — which  was  itself  so  stri- 
king z  display  of  the  divine  forgiveness,  and 
which  was  embellished  by  so  amiable  and  per- 
fect an  example  of  patience  and  forbearance  in 
him  who  was  meek  and  lowly  in  heart.  The 
general  character  of  the  wisdom  which  cometh 
from  above  is  that  it  is  pure  and  peaceable,  gen- 
tle and  easy  to  be  entreated,  full  of  mercy  and 
of  good  fruits.  It  is  a  system  of  humanity,  kind- 
ness and  love,  utterly  incompatible  with  vari- 
ance, emulation,  wrath,  strife  and  malice.  It 
commands  us  to  put  on,  as  we  pretend  to  be 
the  elect  of  God,  bowels  of  mercies,  meekness 
of  disposition,  humility  of  mind,  forgiving  and 
forbearing  one  another  in  love.  It  com- 
mands us  to  live  peaceably  with  all  men,  not 
only  with  the  good  and  gentle,  but  also  with 
the  froward.  On  the  one  hand  it  inculcates  a 
gentle  and  inoffensive  behaviour,  so  that  ali 
ground  of  variance  on  our  part  may  be  remo- 
ved. It  condemns  not  only  actions  hurtful  to 
our  neighbour,  but  also  words  which  may 
wound  his  feelings  and  provoke  him  to  wrath, 
and  even  injurious  thoughts  and  unreasonable 


SERMON  XV.  285 

anger  though  concealed  in  the  breast.  Thus 
says  our  Lord  in  the  gospel  of  Matthew,  5th 
chapter,  21st  and  '2'2d  verses,  **  Ye  have  heard 
'*  that  it  was  said  by  them  of  old  time,  thou 
"  shalt  not  kill,  and  whosoever  shall  kill,  shall 
"  be  in  danger  of  the  judgment;  but  I  say  unto 
"  you,  that  whosever  is  angry  with  his  brother 
*'  without  a  cause,  shall  be  in  danger  of  the 
^' judgment,  and  whosoever  shall  say  to  his 
*'  brother  Raca,  shall  be  in  danger  of  the 
'*  council;  but  whosoever  shall  say,  thou  fool, 
'*  shall  be  in  danger  of  hell  fire.'*  Were  these 
and  similar  directions  frequently  occuring  in 
the  New  Testament  to  be  sincerely  and  punc- 
tually obsei*ved  by  those  who  profess  to  obey 
them,  the  flame  of  resentment  would,  for  want 
of  fuel,  soon  die  of  itself.  But  in  a  mixed  and 
imperfect  state,  offences  must  needs  come. 
And  the  gospel  has  not  omitted  to  give  us  di- 
rections for  regulating  our  conduct  in  such 
cases.  But  what  are  these  directions  ?  Does 
the  gospel  represent  it  as  cowardly  and  mean- 
spirited  to  act  with  the  calmness  of  a  reasonable 
being  when  we  have  been  exposed  to  injuries? 
When  men  revile  us,  and  speak  all  manner  of 
evil  against  us  falsely,  are  we  commanded  to 
return  railing  for  railing  ?     When  even,  in  a 


SI86  SERMON  XV. 

fit  of  passion,  he  has  smitten  us  on  the  cheek, 
are  we  directed  to  seize  him  and  demand  in- 
stant satisfaction  to  the  utmost  extent  of  retalia- 
tion ?  No,  on  the  contrary,  we  are  commanded 
to  bear  these  things  patiently,  not  to  resist  evil, 
not  to  recompense  evil  for  evil,  sincerely  and 
unreservedly  to  forgive  our  brother  the  wrongs 
which  he  may  have  done  us;  nay  even  to  love, 
to  bless,  and  to  do  acts  of  kindness  to  those  who 
are  guilty  of  the  greatest  outrage  and  abuse,  and 
all  this  it  enjoins  us  to  do  as  we  hope  to  have 
our  names  enrolled  in  the  Lamb's  book  of  life. 
For  hear  the  words  of  the  Lawgiver  himself, 
and  also  the  commentary  of  one  of  his  Apostles, 
*'  Ye  have  heard  that  it  hath  been  said,  an  eye 
*'  for  an  eye,  and  a  tooth  for  a  tooth  :  But  I  say 
''unto  you,  that  ye  resist  not  evil ;  but  who- 
**  soever  shall  smite  thee  on  thy  right  cheek 
"  turn  to  him  the  other  also  ;  and  if  any  man 
*'  sue  thee  at  the  law,  and  take  away  thy  coat, 
*'  let  him  have  thy  cloak  also.  And  whoso- 
*'  ever  shall  compel  thee  to  go  a  mile,  go  with 
^'  him  twain.  Ye  have  heard  that  it  hath  been 
"  said,  thou  shalt  love  thy  neighbour  and  hate 
"  thine  enemy;  but  I  say  unto  you,  love  your 
^*  enemies,  bless  them  that  curse  you,  do  good 
'*  to  them  that  hate  you,  and  pray  for  then* 


SERMON  XV.  CJ87 

•*  that  despitefully  use  you  and  persecute 
"  you.  If  ye  farglve  men  their  trespasses  your 
'*  heavenly  father  will  also  forgive  you,  but 
*'  if  ye  forgive  not  men  their  trespasses,  neith- 
*'  er  will  your  heavenly  father  forgive  your 
*'  trespasses."  To  the  same  purpose  St.  Paul 
says,  *'  Bless  them  which  persecute  you, 
''  bless  and  curse  not.  Recompense  to  no 
'^  man  evil  for  evil.  Dearly  beloved,  avenge 
*'  not  yourselves,  but  rather  give  place  unto 
'*  wrath ;  for  it  is  written,  vengeance  is  mine: 
'*  I  will  repay,  saith  the  Lord.  Therefore,  if 
'*  thine  enemy  hunger,  feed  him ;  if  he 
''thirst,  give  him  drink;  for  in  so  doing, 
'^  thou  shalt  heap  coals  of  fire  upon  his  head. 
'^  Be  not  overcome  of  evil,  but  overcome  evil 
*'  with  good." 

It  is  not  necessary  to  my  present  purpose  to 
enter  into  a  defence  of  these  precepts,  to  show 
their  reasonableness,  or  to  point  out  the  many 
motives  which  should  induce  you  to  comply 
with  them.  This  I  have  done  on  former  oc- 
casions, with  what  success  will  appear  at  that 
day  when  I  must  account  for  what  I  have 
here  spoken,  and  you  for  what  you  have 
here  heard.  Besides,  as  Christians,  you  pro- 
fess to  receive  them   and    to  be  governed  by 


^88  SERMON  XV. 

them.  Neither  is  it  necessary  to  enter  into 
a  critical  examination  of  these  passages,  and 
to  shew  the  exact  measure  of  forbearance 
which  they  enjoin.  Some  of  the  early  fa- 
thers of  the  church,  while  Christianity  was 
yet  new,  and  a  zeal  for  the  words  of  the  Sa- 
viour was  still  warm  and  unabated,  maintained 
that  they  required  a  non-resistence,  absolutely 
unlimited,  inconsistent  with  the  exercise  of 
war,  of  self-defence,  and  of  redress  of  injuries 
of  any  kind  or  in  any  way.  One  of  them  (St. 
Ambrose)  maintained  that  if  a  Christian  was 
assaulted,  even  by  an  armed  robber,  he  ought 
not  to  retaliate  upon  the  assailant,  lest  while  he 
defended  his  life  he  should  pollute  his  piety^ 
Another  (St.  Augustine)  says  **1  cannot  approve 
"  of  this  advice  to  slay  another  in  self-defence, 
"  unless  it  be  in  the  case  of  a  soldier,  or  of  a 
•*  publick  functionary  who  possesses  a  lawful 
"  authority,  and  is  bound  by  his  office,  to  do 
**  this  not  for  himself,  but  for  others." 

Others,  with  much  more  justice,  have 
maintained  that  an  interpretation  so  rigorous 
would  place  the  morality  of  Jesus  in  direct 
opposition  to  the  natural  sentiments  of  right 
and  wrong,  would  be  inconsistent  with  other 
passages  of  scripture,  and  contrary  to  the  ex- 


SERMON  XV.  289 

amples  of  Christ  and  his  Apostles.  However 
this  may  be,  taking  these  precepts  in  the  ve- 
ry lowest  sense  which  they  can  possibly  bear, 
they  will  not  tail  to  stamp  with  guilt  the 
practice  which  we  are  now  considering.  -  It 
is  certain  that  the  gospel  condemns  all  pride, 
violent  and  excessive  anger,  malice  and  re- 
venge; that  It  enjoins  humility,  meekness, 
patience,  and  forgiveness  of  m juries.  But 
whence  come  wars  and  lightings  among  us  ? 
Come  they  not  from  those  very  passions 
which  the  gospel  commands  us  to  suppress  ? 
What  is  it  but  pride  which  fills  a  man  with 
an  overweaning  idea  of  himself,  which  magni- 
fies every  aftVont  or  injury  offered  to  his  dignity 
and  his  feelings,  that  seeks  after  occasions  to 
distinguish  itself,  that  causes  a  man  to  refuse  to 
be  entreated  or  to  confess  the  faults  which  he 
may  have  in  return  committed  ?  What  is  it  but 
anger  that  pushes  him  on  to  resist  and  to  re^ 
taliate.  What  but  revenge  ih'niQooWy  and  de- 
liberately resolves  on  the  destruction  of  his 
adversary,  pursues  him  into  his  domestick  re- 
tirement, tears  him  from  his  family  and  friends^ 
drags  him  to  the  field  of  death,  and  points  the 
instrument  of  murder  where  it  should  have 
placed  the  shield  of  defence.  Humihtv, 
VOL,  ir.  p  p 


^m  SERMON  XV. 

meekness,  patience  and  forgiveness  are  never 
found  in  such  society.  They  are  the  stead- 
fast friends  of  peace  and  concord.  They 
were  the  constant  companions  of  him  w^hom 
we  profess  to  imitate.  They  shone  forth  in 
his  looks;  they  breathed  in  his  words;  they 
stood  forth  embodied  in  all  his  actions.  When 
lie  was  reviled  he  reviled  not  again  ;  when 
he  suffered  he  threatened  not ;  but  gave  his 
back  to  the  smiters,  and  his  cheeks  to  them 
who  plucked  off  the  hair.  When  malice 
was  directing  all  her  shafts  against  him,  when 
insolence  loaded  him  with  contumely,  when 
justice  refused  to  listen  to  his  cry,  when  cru- 
elty assailed  him  in  the  most  terrible  forms, 
meekness,  patience,  and  forgiveness  did  not 
forsake  him,  but  dictated  his  last  words,  which 
were  a  prayer  for  the  forgiveness  of  his  enemies 
and  persecutors.  Let  this  illustrious  example 
convince  those  violent  spirits,  who  extinguish 
the  flame  of  their  resentment  with  the  blood 
of  their  adversary,  that  by  complying  with 
the  precepts  of  the  gospel  they  are  in  no  dan- 
ger of  degrading  their  nature  or  of  extinguish- 
ing the  sense  of  honour.  Human  nature  was 
never  so  much  exalted  as  by  the  character 
and  life  of  our  Saviour.    The  sense  of  honour 


SERMON  XV.  291 

was  never  more  delicate  than  in  the  breast  of 
Jesus  of  Nazareth.  Low  as  was  his  rank,  the 
tempter  shrank  back  from  his  rebuke. 
Though  bound  as  a  criminal,  Pilate  trembled 
in  his  awful  presence.  The  lawless  and  en- 
raged multitude,  overawed  by  the  dignity  of 
his  countenance,  suffered  him  to  pass  unhurt 
through  the  midst  of  them.  Such  is  the  res- 
pect which  the  calm  aspect  of  virtue  can  se- 
cure ! 

But  let  the  men  of  the  world  think  of  these 
virtues  as  they  please,  the  Christian  cannot 
think  lightly  of  them,  who  knows  that  upon 
the  practice  of  them  all  his  hopes  of  future 
happiness  depend.  Only  reflect  that  erelong 
your  will  stand  before  the  judgment  seat  of 
God,  supplicants  for  mercy  and  forgiveness, 
and  then  say  what  ought  to  be  your  conduct 
under  the  most  provoking  injuries.  Imagine 
your  secret  sins  disclosed  and  brought  to 
light;  imagine  yourselves  thus  humbled  and 
exposed  ;  trembling  under  the  hand  of  God  ; 
casting  yourselves  on  his  mercy,  crying  out 
for  forgiveness  of  your  ten  thousand  aggrava- 
ted offences;  then  imagine  such  a  creature 
talking  of  satisfaction,  refusing  to  be  entreated, 
disdaining  to  forgive,  extreme  to  mark  and  to 


^292  SERMON  XV. 

resent  what  is  done  amiss — it  is  impossible  to 
imagine  an  instance  of  more  impious  and  un- 
natural arrogance. 

Here  perhaps  it  may  be  said  that  I  have  been 
hitherto  only  contending  with  a  phantom  ;  that 
I  have  ahogether  mistaken  the  point.  The  ad- 
vocate for  duelling  is  not  an  advocate  for  re- 
venge. He  who  calls  forth  another  that  has 
injured  and  insulted  him,  rejects  with  abhor- 
rence the  imputation  of  so  base  a  motive.  He 
freely  forgives  the  insult  received  :  he  has  even 
an  esteem  for  the  offender.  It  is  not  hatred,  or 
revenge,  or  a  thirst  for  blood,  that  calls  him  to 
the  field,  but  a  direful  necessity  which  none 
laments  more  than  himself,  either  to  forfeit 
what  is  dear  to  him  above  all  things,  his  hon- 
our, or  to  demand  satisfaction  for  an  offence 
which  he  would  otherwise  have  overlooked. 

Allowing  this  to  be  the  case,  1  shall  by  and 
by  proceed  to  show  the  folly  and  wickedness 
of  such  a  principle.  But  I  cannot  allow  it  to 
to  be  the  case.  Will  any  one  seriously  say 
that  he  who  assails  his  neighbour  with  a  dead- 
ly weapon  has  no  enmity  nor  ill-will  against 
him  ?  if  he  has  not,  his  conduct  is  more  ab- 
surd than  the  madman  who  casteth  about  (ire- 
brands,  airows  and  death,  and  saith  am  X  not 


SERMON  XV.  293 

in  sport?  The  intoxication  of  passion,  though 
it  docs  not  justify,  may  yet  account  for  the 
commission  of  this  crime.  But,  for  the  hon- 
our of  human  nature,  we  cannot  suppose  that 
any  man  would  assault  another's  Hfe  out  of 
mere  wantonness  and  gaiety  of  heart.  If  it  be 
pretended  that  it  is  in  vindication  of  his  honour 
which  has  been  injured,  were  there  not  many 
other  more  eftectual  methods  of  doing  this 
than  by  calling  his  adversary  forth  to  single 
combat  ?  Was  his  courage  questioned  ?  Was 
there  no  publick  enemy,  against  whom  his 
prowess  might  be  displayed,  that  he  must 
thus  attack  a  fellow  citizen,  perhaps  a  friend? 
AVas  his  veracity  impeached  ?  Was  there  no 
tribunal  competent  to  decide  so  well  as  the 
point  of  the  sword  ?  AVho  does  not  perceive  the 
prudence  and  propriety  of  the  answer  given 
by  Augustus  to  Anthony,  when  the  latter, 
tortured  with  shame  at  his  own  misconduct, 
galled  with  envy  at  his  rival's  success,  despair- 
ing of  his  affairs,  and  disgusted  with  existence, 
challenged  the  former  to  single  combat  ?  "  If 
**  Anthony  is  weary  of  his  life,  said  Augustus, 
**  there  are  many  thousand  ways  of  ending  it 
"  besides  the  point  of  my  sword."  The  chal- 
lenger, therefore,  cannot  evade  the  charge  of 


^94  SERMON  XV. 

revenge ;  he  cannot  pretend  that  from  the 
heart  he  forgives  the  trespasses  of  him  whose 
life  he  seeks. 

3.  But  I  now  proceed  to  other  instances  of 
guilt  attending  the  practice  of  duelUng,  which 
apply  equally  to  him  who  gives  and  him  who 
accepts  a  challenge.  For  both  are  in  the  eye 
of  God  guilty  of  murder.  To  take  a  way 
the  life  of  another  unjustly  has  in  all  ages  and 
nations  been  deemed  the  greatest  crime  which 
can  possibly  be  committed  against  God,  against 
society,  or  against  an  individual.  It  is  a  di- 
rect insult  to  the  majesty  of  heaven,  whose  im- 
age we  bear  ;  it  is  a  violent  attack  on  the  au- 
thority of  the  law,  which  promises  protection 
to  all  its  subjects;  it  violates  at  once  every  tem- 
poral right  of  the  individual,  and  may  plunge 
him,  with  all  his  sins  upon  his  head,  uncancel- 
led, unrepented  of,  into  everlasting  misery. 
Hence  the  wise  Authour  of,  our  frame  hath 
not  only  impressed  upon  the  mind  a  sense  of 
the  guilt  of  murder,  but  ha5  moreover  strength- 
ened it  by  the  most  inexpressible  horrour,  and 
the  most  awful  anticipations  of  punishment, 
which  no  distance  of  time,  no  subsequent  pros- 
perity, can  ever  wholly  obliterate  from  the 
thoughts  of  those  who  have  been  guilty  of  its 


SERMON  XV.  295 

commission.  **  My  punishment/'  said  he 
who  did  the  first  murder,  **  is  greater  tlian  I 
*' can  bear;  every  one  that  iindeth  mc  shall 
"  slay  me." 

Revelation  fences  and  guards  human  life 
in  a  manner  still  more  strict  and  avvful  than 
even  the  sentiments  of  nature,  aided  by  the 
desire  of  self-preservation.  For  thus  spake 
God  unto  Noah,  '*  Surely  your  blood  of  your 
**  lives  will  I  require  ;  at  the  hand  of  every 
'*  beast  will  I  require  it :  and  at  the  hand  of 
'*  man,  at  the  hand  of  every  man's  brother  will 
*'  I  require  the  life  of  man.  Whoso  sheddeth 
"  man's  blood,  by  man  shall  his  blood  be  shed : 
''  for  in  the  image  of  God  made  he  man." 
No  one  is  ignorant  of  the  sixth  commandment 
of  the  law.  ''  Thou  shalt  not  kill;"  And  lest 
any  one  should  suppose  that  this  heinous  crime 
might,  like  some  other  instances  of  transgres- 
sion of  a  very  aggravating  nature,  have  a  me- 
thod of  expiation  and  atonement  appointed  for 
it,  the  performance  of  which  would  absolve  the 
criminal  from  his  guilt  and  punishment,  the 
lawgiver  adds,  Dcut.xix.  11>  13,  **lf  any  man 
"  hate  his  neighbour,  and  smite  him  mortally 
"  that  he  die,  thine  eye  shall  not  pity  him." 
Numb.  XXXV.  31,  '*  Moreover  ye  shall  take  no 


^96  SERMON  XV. 

"satisfaction  for  the  life  of  a  murderer;  but  he 
''  shall  surely  be  put  to  death/*  Neither  the  ci- 
ties of  refuge,  nor  even  the  altar  of  God,  could 
screen  the  murderer  from  punishment.  Exod. 
xxi.  14,  *' If  a  man  come  presumptuously  upon 
*'  another  to  slay  himwith  guile,  thou  shalt  take 
**  him  from  mine  altar,  that  he  may  die."  Yea 
still  to  increase  our  reverence  for  human  life, 
and  our  abhorrence  of  murder,  it  is  added,  that 
even  the  brute  animal  which  might  be  the  in- 
strument of  taking  away  a  man's  life  was  accur- 
sed, and  the  place  where  the  deed  was  commit- 
ted was  polluted.  Exod.  xxi.  28,  "  If  an  ox 
'^  gore  a  man  or  a  woman,  that  they  die,  then 
*'  the  ox  shall  surely  be  stoned,  and  his  flesh 
*'  shall  not  be  eaten.'*  Numbers  xxxv.  33, 
*'  Ye  shall  not  pollute  the  land  wherein  ye 
**  are ;  for  blood  defileth  the  land,  and  the 
**  land  cannot  be  cleansed  of  the  blood  that  is 
*'  shed  therein,  but  by  tlie  blood  of  him  that 
<*  shed  it/'  The  gospel  not  only  confirms  and 
sanctions  every  tittle  of  the  moral  law,  but,  on 
this  subject  in  particular,  declares  that  no  mur- 
derer hath  eternal  life  abiding  in  him,  but 
that  they  shall  have  their  part  in  the  lake 
which  burneth  with  fire  and  brimstome,  which 
is  the  second  death. 


^     SERMON  XV.  297 

'  I  have  recalled  to  your  recollection  these 
prohibitions  and  aggravations  of  this  horrid  and 
unnatural  crime,  that  you  may  see  more  clear- 
ly how  valuable  and  sacred  a  thing  the  life  of 
man  is  in  the  eye  both  of  religion  and  of  the 
law,  and  what  dreadful  guilt  they  incur  who 
unjustly  deprive  another  of  that  which  is  the 
foundation  of  every  blessing.  Now  by  what 
arguments  or  evasion  shall  the  duellist  evade 
the  imputation  of  this  crime?  Does  he  not 
voluntarily  and  with  premeditation  attempt 
to  take  away  the  life  of  his  adversary?  The 
failure  of  the  attempt  does  not  diminish  the 
guilt  of  the  attempt ;  for,  though  the  law  would 
not  account  it  murder  unless  followed  by  an 
actual  kilhng,  yet  God,  who searcheth  the  heart 
and  with  whom  intentions  are  acts,  considers 
the  attempt  as  no  less  criminal  than  the  act  it- 
self.  Where  the  death  of  either  or  both  the 
parties  ensues,  that  this  is  murder  is  not  the 
language  of  divines  only,  or  of  partial  advo- 
cates,  but  of  that  law  which  has  justly  been 
esteemed  the  proudest  monument  of  human 
Wisdom.  *'  This,'*  says  its  ablest  and  clearest 
commentator,  speaking  of  the  case  where  one, 
with  a  sedate,  deliberate  mind,  and  formed  de- 
sign, doth  kill  another,    **  takes  in  the  case  of 

VOL.  IT.  Q  q 


298  SERMON  XV. 

"  deliberate  duelling,  where  both  parties  meet 
''  avpwedly  with  an  intent  to  murder;  think- 
**  ing  it  their  duty  as  gentlemen,  and  claim- 
^*  ing  it  as  their  right,  to  wanton  with  their 
^'  own  lives  and  those  of  their  fellow  creatures; 
"  without  any  warrant  or  authority  from  any 
*^  power  either  divine  or  human,  but  in  di- 
**  rect  contradiction  to  the  laws  both  of  God 
^*  and  man  ;  and  therefore  the  law  has  justly 
'*  fixed  the  crime  and  punishment  of  mur- 
^'  der  on  them,  and  on  their  seconds  also." 

It  is  the  common  language  of  the  duellist 
to  say  that  he  allows  his  adversary  a  fair  and 
equal  chance  in  combat.  But  what  a  chance ! ! 
The  chance  of  being  slain,  or,  what  is  worse, 
of  committing  murder.  Without,  indeed, 
the  exposure  of  the  persons  of  the  parties, 
duelling  would  be  nothing  else  than  assassina- 
tion. And  as  it  is,  it  makes  no  difference  in 
the  guilt,  and  but  little  in  the  consequence. 
The  highwayman  who,  in  the  face  of  day, 
attacks  and  murders  another  who  is  also  armed 
and  prepared,  may  be  admired  perhaps  for 
a  certain  kind  of  generosity  and  courage,  but 
he  is  not  the  less  a  murderer  on  that  account. 
The  danger  to  which  the  duellist  is  equally 
exposed  with  his  adversary  may  perhaps  de- 


SERMON  XV.  299 

ter  a  few  from  engaging  in  duels  who  would 
be  glad  to  dispatch  their  enemy  where  it  could 
be  done  without  personal  risk.  But  on  the 
other  hand,  the  excessive  baseness  and  mean- 
ness of  the  crime  of  assassination  will  ever  pre- 
vent Its  commission  by  men  of  the  smallest 
pretentions  to  courage  and  magnanimity; 
whereas  the  fascinating  glare  which  the  sup- 
posed generosity  and  bravery  of  engaging  in 
single  combat  throws  over  this  crime  will  be 
apt  to  dazzle  and  allure  many  who  otherwise 
might  be  inclined  to  forgive.  And  it  is  found 
in  fact  that  there  are  very  few  indeed  who 
have  not  sufficient  bravery  to  run  the  hazar4 
to  which  they  are  exposed  in  a  duel,  in  obe- 
dience to  the  call  of  passion  or  of  false  hon- 
our. 

4.  Will  the  duellist  plead,  in  extenuation  of 
his  offence  the  mutual  consent  and  permission 
of  the  parties  to  attempt  each  other's  life  ?  But 
it  is  evident  that  no  man  can  transfer  to  an- 
other a  right  which  he  does  not  possess  him- 
self, namely,  to  determine  the  duration  of 
his  own  life.  This  evasion  only  leads  us  to 
consider  another  circumstance  of  guilt  attend- 
ing those  who  engage  in  duels.  I  mean, 
that,  by  wantonly  exposing  their  own  lives. 


300  SERMON  XV. 

thejr  incur  the  guilt  of  self-murder.  That 
the  Almighty,  by  the  very  constitution  of  our 
nature,  has  fixed  his  canon  against  self-mur- 
der. That  we  ought  not  to  desert  our  post, 
abandon  our  trust,  and  rush  uncalled  into  the 
presence  of  oar  Maker,  are  points  requiring  no 
proof  to  a  Christian  audience.  But  are  not 
they  guilty  of  this  sin,  who,  rather  than  sup- 
port the  pain  and  torture  of  imaginary  dishon- 
our, seek  to  disburden  themselves  of  existence  5 
For  where  is  the  difference  between  voluntarily 
rushing  upon  another's  sword  and  plunging 
it  into  our  own  bosom  ?  Were  the  Romans 
who  perished,  at  their  own  request,  by  the 
hands  of  their  freed-men,  less  guihy  of  suicide^ 
than  they  who  fell  upon  their  own  swords  ? 
We  came  into  being  for  important  purposes, 
When  these  purposes  are  fully  answered,  and 
our  continuance  in  the  world  altogether  use- 
less, we  are  evidently  incompetent  to  deter- 
mine. Our  duty  to  society  and  to  ourselves 
requires  that  we  should  strive  to  preserve  our 
life  and  faculties  for  the  discharge  of  that  du- 
ty, until  we  receive  a  manifest  and  irresistible 
call  to  depart  hence.  Can  our  life  ever  be  of 
so  little  consequence  and  value  to  ourselves  or 
to  others  that  we  may  wantonly  put  it  in  the 


SERMON.  XV.  30L 

power  of  any  violent  spirit  who  may  choose  to 
ask  it  of  us?  When  we  are  required  to  make 
our  calling  and  election  sure,  when  we  have 
need  constantly  to  improve  ourselves  in  know- 
ledge and  virtue,  when  perhaps  our  fall  will 
bring  the  gray  hairs  of  aged  parents  with  sor- 
row to  the  grave,  or  expose  to  want  and  mise*^ 
ry  the  infants  of  whose  existence  we  have  been 
the  instruments  ?  Can  any  man  in  his  sober 
senses  deem  it  wise  and  prudent  not  rather  to 
bear  the  proud  man's  wrong,  the  oppressor's 
contumely,  than  expose  himself  to  the  divine 
wrath,  and  plunge  himself  into  utter  destruc- 
tion ?  What  will  the  duellist  be  profited  if  he 
gains  the  applause  of  the  whole  world  and 
lose  his  own  life  and  his  own  soul  ?  This  leads 
me  to  observe, 

5.  That  they  who  give  and  except  chal- 
lenges are  guilty  of  the  folly  and  wickedness 
of  paying  a  greater  deference  to  the  opinion  of 
the  world  than  to  the  laws  of  God  and  to  the 
dictates  of  their  own  mind.  It  has  been  al- 
ready proved  that  the  practice  of  duelling  is 
inconsistent  with  reason  and  religion,  that  it 
implies  a  very  high  degree  of  guilt,  and  that 
no  man  who  is  actuated  by  a  sense  of  duty  can 
ever  engage  in  a  duel.    There  is  reason  also  t(v 


002  SERMON  XV. 

believe  that  few  men  who  have  seriously  reflec- 
ted on  the  subject,  approve  of  the  practice,  they 
lament  it  as  a  great  evil,  which  requires  to  be 
remedied.  But  still  they  practise  it,  and,  what 
makesthis  sin  differ  from  many  others,  and  adds 
greatly  to  its  guilt,  they  habitually  practise  It, 
by  being  resolved  to  do  so,  whenever  occasion 
offers.  And  wherefore  is  this  ?  They  love  the 
praise  of  men  more  than  the  praise  of  God. 
The  world  has  said  that  he  who  tamely  bears 
insults  and  injuries,  that  he  who  refuses  to 
give  another  honourable  satisfaction  for  them 
when  required,  is  a  coward — and  this  is  an  im- 
putation which  they  must  wipe  away.  So  to 
prove  themselves  no  coward,  they  commit  a 
most  flagrant  act  of  cowardice ;  they  fear 
where  there  is  no  cause  for  fear,  they  dread  a 
phantom  which  has  no  power  to  hurt. 

There  is  not  In  our  language  a  word  of 
more  equivocal  meaning,  less  clearly  under- 
stood, and  more  egregiously  misapplied  than 
honour.  Strictly  speaking,  it  originally  sig- 
nified that  sentiment  of  esteem  and  approba- 
tion which  exists  in  the  mind  of  others,  for 
what  is  excellent  and  virtuous.  But,  by  a 
natural  transition,  it  Is  also  applied  to  that  mer- 
it which  is  the  ground  of  this  esteem.     Hence 


SERMON  XV.  303 

honour,  as  applied  to  a  man  himself,  is  noth- 
ing but  virtue.  Honour  as  applied  to  others 
is  the  reputation  of  virtue.  Virtue,  then,  is 
the  substance^  honour  is  the  shadow.  He  who 
acts  uprightly  and  in  conformity  with  the  laws 
of  reason  and  religion  is  the  truly  honourable 
man:  for  he  is  honourable  whether  man 
think  so  or  not,  he  who  deserts  the  path  of 
duty,  and,  by  servile  compliance,  seeks  to  be 
accounted  honourable  by  the  world,  pursues 
the  shadow  and  loses  the  substance.  In  the 
eyes  of  God  and  in  the  eyes  of  all  wise  men 
he  is  actually  dishonoured,  for  he  wants  the 
only  foundation  on  which  honour  can  rest. 

Beside,  let  those  who  are  disposed  to  follow 
fashion  and  opinion,  as  the  guides  of  conduct, 
consider  seriously  the  consequences  of  such  a 
principle.  Our  ideas  of  morality  would  not 
in  that  case  be  more  stable  than  our  taste  in 
dress  and  equipage.  Their  is  not  a  duty 
which  might  not  be  got  rid  of,  if  the  prevail- 
ing opinion  were  once  admitted  to  be  the 
standard  of  virtue;  if  vague  and  unauthorised 
maxims  of  honour  were  allowed  to  create  ex- 
ceptions to  the  divine  law. 

By  steadily  adhering  to  our  duty,  through 
good  report  and  through  bad  report,  we  en- 


$6k  SEHMON  XV. 

* 

joy  the  internal  approbation  of  our  own  mind ; 
and  surely  one  self-approving  hour  far  out- 
weighs the  loudest  plaudits  of  the  giddy  mul- 
titude. 

The  man  who'follows  honour,  as  a  guide  of 
conduct  distinct  from  virtue,  puts  his  neck  un- 
der a  yoke,  he  becomes  the  slave  of  publick 
opinion,  he  enlists  himself  in  the  service  of 
6ne  of  the  most  capricious,  inconsistent  and 
tyrannical  masters,  whose  laws  are  obscure,  per- 
plexed and  entangled.  The  man  of  princi- 
ple, who  follows  virtue  as  his  sole  guide  and 
his  only  aim,  proceeds  in  a  safe  and  plain 
path,  he  has  only  to  inquire  whether  God 
hath  said,  ''this  do,*'  to  awaken  his  exertions, 
and  **  this  thou  shalt  not  do,*'  to  induce  him 
to  abstain.  He  is  not  insensible  to  the  voice 
of  sincere  and  well-earned  praise;  but  still  it 
is  a  small  matter  with  him  to  be  judged  of 
man's  judgment.  He  looks  up  to  a  higher 
tribunal,  where  the  judge  is  altogether  compe- 
tent to  decide,  and  his  decision  will  finally 
award  the  prize.  A  few  misguided  men  may 
Censure  him  who  has  courage  to  set  at  nought 
their  opinions,  to  act  according  to  his  own 
principles,  to  reject  a  sinful  compliance  with 
the  practice  and   maxims  of  the  world.     But 


SERMON  XV.  305 

his  record  is  on  high,  his  witness  is  in  heaven. 
He  has  confidence  towards  God  ;  his  own 
heart  does  not  condemn  him.  Angels  pro- 
claim their  approbation;  all  wise  and  good 
men  join  their  amen.  Even  the  censures 
and  reproaches  of  the  world,  like  clouds  which 
seek  to  obscure  the  sun,  will  be  gradually  dis- 
persed, and  the  man  of  principle,  who  feared 
God  and  had  no  other  fear,  will  shine  forth 
with  greater  splendour,  approved  of  God  and 
of  man. 

Thus  dangerous  and  uncertain  a  guide  is 
human  opinion,  even  allowing  it  to  be  inno- 
cent and  well  founded.  But  if  the  opinion  of 
the  world  be  false  and  absurd ;  if  it  be  at  utter 
variance  with  our  duty  and  interest,  then,  I 
should  suppose,  there  can  be  no  question 
whether  we  ought  to  obey  God  or  man  ;  that 
we  must  not  follow  the  whole  world  to  do  evil. 
Now,  in  the  case  before  us,  what  arc  the  opin- 
ions of  the  world  which  are  the  foundation  of 
this  destructive  practice  ?  First,  that  it  is  cow- 
ardly to  put  up  with  an  affront  or  any  imputa- 
tion on  our  honour.  But  as  to  this  virtue  of 
courage,  deemed  so  honourable,  and  the  repu- 
tation of  which  is  so  highly  courted,  abstractly 
considered,  it  is  no  virtue  at  all.     It  depends 

VOL.  II.  R  r 


306  SERMON  XV. 

entirely  upon  the  purpose  to  which  it  is  ap- 
plied. When  employed  in  the  discharge  of 
our  duty,  when  guided  by  discretion,  when 
tempered  with  humanity,  it  is  justly  ranked 
among  the  highest  principles  ot*  our  nature. 
But  when  exercised  with  passion,  in  the  ser- 
vice of  revenge,  to  destroy  and  not  to  protect, 
then  it  is  brutal  and  ferocious,  an  object  of  de- 
testation and  abhorrence.  In  this  species  of 
courage,  if  it  may  be  called  so,  the  highway- 
man and  the  robber,  are  certainly  entitled  to 
the  palm ;  the  lion  and  the  tyger  leave  all 
your  men  of  honour  at  a  hopeless  distance. 

But  allowing  that,  independent  ot*  the  merits 
of  the  question,  some  kind  of  courage  is  ne- 
cessary to  expose  our  person  in  the  field,  does 
it  follow  that  he  is  destitute  of  courage  who  de- 
clines the  call  ?  There  is  a  species  of  valour, 
different  indeed  in  kind  from  the  former,  but 
of  a  much  more  exalted  and  honourable  na- 
ture, which  is  displayed  in  resisting  our  own 
passions  and  in  meeting  undismayed  the  eye 
of  a  misjudging  world.  Ibis  passive  valour 
requires  a  greater  exertion  of  self-command, 
it  manifests  a  greater  superiority  to  popular 
prejudices;  it  shows  fortitude  in  the  discharge 
of  duty  which  neither  his  own  turbulent  pas- 


SERMON  XV.  307 

sions,  nor  the  insolence  of  provocation,  nor 
the  sneers  of  folly  can  shake.  He  that  is  slow 
to  wrath  is  better  than  the  mighty,  and  he  that 
ruleth  his  spirit  greater  than  he  that  taketh 
a  city.  He  who,  from  weakness  of  nerves  or 
bodily  imbecility,  cannot  meet  his  adversary 
in  the  field,  is  not  intitled  to  this  praise.  But, 
on  the  other  hand,  he  is  not  deserving  of 
blame;  for  he  might  as  well  be  condemned  for 
wanting  the  strength  of  the  elephant  or  the 
swiftness  of  the  rein  deer.  But  the  man  who, 
from  principle  and  a  just  sentiment  of  honour, 
disregards  the  efforts  of  little  angiy  souls  to 
wound  his  feelings  and  to  disturb  his  peace, 
who  repays  contumely  and  insults  with  cour- 
teous behaviour  and  kind  offices,  who  marches 
on  in  the  path  of  duty  with  a  firm  and  un- 
daunted step,  rises  above  the  ordinary  rank 
of  humanity,  and  imitates  him  whose  fairest 
best  loved  attribute  is  to  pity  and  forgive. 

To  meet  another,  in  what  is  falsely  called 
the  field  of  honour,  is  an  effort  which  many 
a  coward  has  forced  himself  against  his  nature 
to  make,  but  we  cannot  meet  with  a  single 
instance  where  he  could  induce  himself  to 
forgive.  This  is  a  task  left  for  men  of  great 
and  generous  dispositions,  for  men  who  are  as 


;^08  SERMON  XV. 

much  above  fearing  as  doing  ill,  for  men  who 
have  a  true  sense  of  honour,  and  who,  in  con- 
sequence of  this,  continue  doing  every  thing 
which  they  ought  to  do,  fear  nothing  but  what 
they  ought  to  fear. 

Nay,  my  brethren,  may  we  not  retort  the 
charge  of  cowardice  on  those  weak  and  tim- 
orous minds  who  tremble  at  undeserved  re- 
proach, who  dread  shame  more  than  guilt, 
who  fear  him  who  can  kill  the  body  only 
more  than  him  who  can  cast  both  soul  and 
body  into  hell  fire. 

But  how  many  noble  instances  are  on  re- 
cord where  persons  have  declined  to  give  or 
to  receive  a  challenge,  without  the  smallest 
imputation  on  their  courage  or  their  honour! 
was  Colonel  Gardiner  a  coward  who  replied 
to  one  who  challenged  him,  **  1  am  not  afraid 
"  to  fight  but  I  am  afraid  to  sin/'  Was  the 
the  honour  of  Sir  Walter  Raleigh  tarnished, 
when  this  great  man,  upon  being  very  injuri- 
ously treated  by  a  hot-headed,  rash  youth, 
that  next  proceeded  to  challenge  him,  and  on 
his  refusal  to  fight  spit  upon  him,  and  that 
too  in  publick,  took  out  his  handkerchief,  and 
with  great  calmness  made  only  this  reply, 
•*  Young  man,  if  I  could  as  easily  wipe  your 


SERMON  XV.  309 

**  blood  from  my  conscience,  as  I  can  this  in- 
"jury  from  my  face,  I  would  this  moment  take 
*'  away  your  life !  '*  Who  does  not  admire  the 
prudence,  the  magnanimity  and  the  courage  of 
the  Marshal  Turenne  who,  when  a  young  offi- 
cer, at  the  siege  of  a  fortified  town,  had  no  less 
than  twelve  challenges  sent  him,  all  of  which 
he  put  in  his  pocket  without  farther  notice; 
but  being  soon  after  commanded  upon  some 
desperate  attack  on  a  part  of  the  fortifications, 
he  sent  a  billet  to  each  of  the  challengers,  ac- 
quainting them  *'  that  he  had  received  their 
"  papers,  which  he  deferred  answering  till  a 
"  proper  occasion  offered,  both  for  them  and 
"  for  himself,  to  exert  their  courage  for  the 
"  publick  service;  that  being  ordered  next 
'*  day  to  assault  the  enemies  works  he  desired 
^' their  company,  when  they  would  have  an 
*'  opportunity  of  signalizing  their  own  bravery 
"  and  of  being  witness  of  his!"  In  short,  to 
propose  an  example  of  the  perfection  and 
propriety  of  which  their  can  be  no  question, 
was  the  sense  of  honour  extinct  in  the  breast 
of  Jesus  of  Nazareth,  who,  when  one  of  the  of- 
ficers that  stood  by  struck  him  with  the  palm 
of  his  hand,  calmly  replied,  *'  if  I  have  spo- 
'*  ken  evil,  bear  witness  of  the  evil;    if  well 


310  SERMON  XV. 

*'  why  smitest  thou  me  V*  All  ye  who  would 
be  sincere  Christians,  and  men  of  true  honour, 
go  and  do  likewise. 

Thus  much  for  the  sinfulness  of  duelling; 
and  as  this  is  the  point  which  I  am  more  par- 
ticularly called  on  to  illustrate  here,  perhaps, 
the  discourse  might  terminate.  But,  as  I  do 
not  wish  to  leave  any  matter  of  this  controver- 
sy wholly  untouched,  or  to  allow  the  duellist 
any  advantage  which  he  might  claim  from 
the  expediency  or  usefulness  of  the  practice, 
I  beg  your  farther  indulgence  while  I  say  a 
few  words  on  its  folly  and  mischievous  tend* 
ency. 

He,  we  are  told,  who  wantonly  and  outrage- 
ously injures  the  honour  and  the  feelings  of 
his  neighbour,  ought  to  suifer  for  his  mis- 
conduct. And  so  he  ought.  But  how  will 
duelling  answer  the  end  of  punishment,  when 
the  injured  person  runs  the  same  risk  of  suf- 
fering with  the  person  who  did  the  injury? 
This  is  to  confound  innocence  and  guilt,  re- 
ward and  punishment. 

He  who  has  received  any  injury,  we  are 
farther  told,  has  a  right  to  satisfaction  and 
compensation:  his  violated  honour  requires 
publick  reparation.     And  let  him  have  satis- 


SERMON  XV.  311 

faction  of  the  most  substantial  and  genuine 
kind.  But  surely  duelling  furnishes  no  such 
satisfaction.  The  destruction  of  your  neigh- 
bour is  no  recompense  for  the  loss  which  you 
have  sustained.  You  may  take  the  life  of 
him  who  gives  you  the  lie,  or  charges  you 
with  a  breach  of  trust;  but  hereby  you  will 
only  load  your  conscience  with  the  guilt  of 
his  blood,  and  your  veracity  and  integrity 
will  still  be  as  much  subject  to  question  as  be- 
fore. If  his  charge  be  just,  you  were  the 
person  who  impeached  your  honour,  when 
you  committed  the  crime.  If  unjust,  your 
best  vindication  will  lie  in  manifesting  to  the 
world  the  falsehood  of  his  imputation,  and  the 
infamy  will  then  redound  with  tenfold  weight 
upon  the  head  of  the  slanderer. 

But  tamely  to  submit  to  every  insult  with- 
out resistance  or  retaliation,  would  only  be  an 
invitation  to  farther  acts  of  injustice  and  op- 
pression. I  have  never  said  that  redress  of  in- 
juries is  in  no  case  to  be  sought  for  and  obtain- 
ed. I  only  say  that  the  redress  must  be  such 
asisconsistentwilh  reason  and  with  Christianity. 
But  would  the  evil  dreaded  actually  ensue? 
He  must  be  an  ungenerous  and  dastardly  cow- 
ard who  will  continue  to  persecute  one  who 


312  SERMON  XV. 

receives  his  ill-usage  with  coolness  and  disre- 
gard— who  returns  blessing  for  cursing,  po- 
liteness for  insult,  love  for  hatred.  If  your  ad- 
versary be  worth  the  gaining,  if  he  is  such  a 
character  as  even  your  man  of  honour  would 
meet  in  the  field,  such  behaviour  will  assured- 
ly gain  him.  A  soft  answer  turneth  wrath ;  and 
the  most  effectual  way  to  overcome  evil  is  by 
good.  If  he  is  otherwise  disposed,  the  wisest 
treatment  is  silence  and  contempt ;  for  surely 
it  cannot  be  incumbent  on  a  man  of  worth  and 
respectability  to  enter  the  list  of  contention  with 
any  worthless  and  abandoned  character  who 
chooses,  by  insolence  and  abuse,  to  provoke  his 
resentment.  A  prudent  and  peaceable  man 
has  nothing  to  dread  even  from  the  insolent 
and  overbearing.  They  will  either  be  dis- 
armed by  forbearance,  or  they  will  reap  the 
contempt  and  detestation  of  the  world  for  their 
pains.  It  is  by  pride  that  contention  cometh. 
If  a  man,  indeed,  be  himself  quarrelsome  and 
contentious,  if  his  own  manners  be  rude,  of- 
fensive and  overbearing ;  if  he  tarry  long  at 
the  wine,  and  then  have  wo,  sorrow,  conten- 
tions, babblings,  and  wounds  without  cause,  he 
must  extricate  himself  in  the  best  way  he  can. 
For  the  evil  consequences  of  such   conduct. 


SERMON  XV.  313 

religion  prescribes  no  remedies  because  it  ut- 
terly condemns  the  conduct  from  which  they 
flow. 

But  who  is  he  that  will  harm  you  if  ye  be 
followers  of  that  which  is  good.  When  envy 
and. strife  and  wars  begin,  possess  ye  your 
souls  in  patience.  Ihe  storm  will  soon  be 
over;  and  should  the  demon  of  revenge 
come  forth  in  the  tempest,  think  it  not  incum- 
bent on  you  to  encounter  him.  It  is  not 
honour  which  attends  him,  but  some  spirit 
of  darkness  which  counterfeits  her  likeness. 
Walk  on  in  the  path  of  virtue,  in  the  company 
of  the  wise  and  peaceful.  In  this  way  you 
will  gain  the  favour  of  God  and  of  man  :  and 
the  phantom  which  you  dread  has  not  the 
smallest  power  to  do  you  harm. 

But  the  advocate  for  duelling  farther  says, 
that,  if  this  fair  and  honourable  method  of  re- 
dress be  abolished,  the  consequence  will  be 
continual  assaults  and  affrays ;  the  strong  tri- 
umphing over  the  weak,  and  the  streets  night- 
ly moistened  with  the  blood  shed  by  the  as- 
sassin*s  dagger.  Here  at  last  the  truth  has 
come  out.  It  is  a  spirit  of  revenge,  which 
prompts  men  to  engage  in  duels,  and  if  denied 
gratification  in  this  way,  it  will  vent  itself  in 

VOL.  II.  s  s 


314  SERMON  XV. 

another.  Such  are  the  inconsistencies  to 
which  the  advocates  of  a  bad  cause  are  always 
reduced.  Besides,  shall  we  vindicate  one 
crime  by  another  still  more  unlawful.  Be- 
cause it  is  forbiden  to  murder,  is  it  therefore 
lawful  to  steal  ? 

But  would  the  consequences  predicted  ne* 
cessarily  follow?  One  would  suppose,  from 
the  language  of  the  duellist,  that,  if  this 
practice  were  abolished,  all  law,  morality 
and  decency  would  be  abolished  together 
with  it.  The  strong  might  trample  upon  the 
weak,  if  there  were  no  laws  to  protect  the  per- 
sons of  every  member  of  the  society,  and 
no  fear  of  God  nor  sense  of  religion  to 
check  the  violence  of  passion.  And  what 
other  security  have  we  that  the  strong  shall  not 
takeaway  the  property  of  the  weak,  that  the 
rich  shall  not  oppress  the  poor,  and  the  cun- 
ning defraud  the  simple.  Behind  the  shield 
of  religion  and  law  the  weakest  member  of 
society  may  rest  in  peace  and  security. 
Would  assassination  be  committed  ?  But  by 
whom  ?  Not  surely  by  the  men  of  honour 
and  others  who  follow  reason  and  religion  as 
their  guides,  and  who  know  that  such  a  crime 
is  in  direct  opposition  to  their  laws,  and  is  more- 


SERMON  XV.  315 

over  followed  by  inevitable  present  misery, 
and,  unless  repented  of,  by  everlasting  de- 
struetion.  Lei  us,  at  any  rale,  not  do  evil 
that  good  may  come.  Let  us  make  an  ex- 
periment which  an  appeal  to  fact  will  fully 
justify.  For  though  the  passions  of  men  have 
led  them  to  commit  foul  and  deadly  crimes, 
in  all  ages  and  countries,  it  does  not  appear 
that  assassination  has  been  more  frequent  in 
those  ages  and  countries  where  the  practice  of 
duelling  was  utterly  unknown,  than  in  the  pre- 
sent times  of  rehnement  and  honour. 

In  short,  the  advocates  for  duelling  main- 
tain that  the  practice  has  at  least  produced 
in  men  a  more  delicate  attention  to  tlie  feel- 
ings of  each  other,  a  greater  degree  of  cour- 
tesy and  politeness  of  behaviour  than  were 
known  in  former  times.  And  for  this  shall 
we  sacrifice  our  principles,  our  religion  and 
our  hope  of  heaven?  But  how  does  duel- 
ling produce  these  effects,  because  the  un- 
civil, the  outrageous,  the  abusive,  may  be 
called  to  risk  their  lives  in  the  field  of  hon- 
our. Fear,  then,  is  the  principle  in  our 
nature  by  whicii  it  operates.  Without  men- 
tioning that  this  is  the  very  princ  iple,  the  im- 
putation of  which  the  duellist  so  much  dreads. 


316  SERMON  XV. 

I  shall  only  observe,  that  that  politeness  which 
is  the  effect  of  fear  and  constraint,  cannot  sit 
easy  on  a  man,  or  be  of  much  value.  The 
true  source  of  politeness  is  a  benevolent  and 
kind  disposition.  Where  all  is  goodness  with- 
in, all  will  be  gracious  and  obliging  without. 
We,  Christians,  know  that  politeness  is  an  es- 
sential branch  of  the  love  of  our  neighbour, 
and  that  we  are  expressly  commanded  in  the 
gospel  to  be  gentle  and  courteous.  We  per- 
ceive also,  in  the  intercourse  of  society,  that 
it  is  manifestly  our  interest  to  pursue  that 
course  of  behaviour  which  has  a  tendency  to 
procure  us  the  good  will  and  esteem  of  all 
around  us.  Nor  will  we  so  far  disparage  the 
blessed  effects  of  our  holy  religion,  or  of  the 
progress  of  light  and  knowledge,  as  to  allow 
that  a  gothick,  barbarous  and  inhuman  prac- 
tice is  the  sole  or  even  the  principle  cause  of 
that  superiour  refinement  of  manners  which 
characterizes  modern  times- 


317 


Morning  and  Evening  Prayers  used  at  the  Or- 
phan- House,  Charleston ^  S.  C,  composed  by 
the  Rev,  Dr.  Buist,  for  the  use  of  the  orphans 
in  that  institution. 


MORNING  PRAYER. 

Our  Father  who  art  In  heaven,  since  thou 
hast  ordained  praise  out  of  the  mouths  oF  babes 
and  sucklings,  we  now  approach  thee  with 
reverence  and  humlUty,  to  offer  the  homage  of 
gratitude  and  praise  for  the  many  mercies  we 
have  received  from  thee,  to  confess  our  own 
unworthincss  and  numerous  faults,  to  make 
known  unto  thee  our  various  wants,  and  to  pray 
for  those  good  things  which  are  useful  both 
for  the  body  and  the  soul.  O  thou  who  art 
the  Father  of  the  fatherless,  and  who  feedest 
the  young  ravens,  turn  not  away  thine  ear 
from  the  supplications  of  those  unhappy  or- 
phans who  have  no  father  nor  protector  but 
thee.  Good  cause  have  we  and  all  mankind 
to  magnify  and  bless  thy  holy  name ;  to  rev- 
erence thy  power;  to  admire  thy  wisdom; 
to  fear  thy  justice  ;  to  love  thy  holiness,  and 


318  PRAYERS. 

above  all,  to  extol  thy  loving  kindness  and  ten- 
der mercies.  We  praise  thee,  O  God  !  for  our 
being,  tor  the  noble  faculties  which  thou  hast 
bestowed  on  us,  for  the  many  things  which 
thou  hast  given  to  make  us  happy,  and  for 
the  tender  care  and  affection  which  thou  hast 
shown  towards  us  ever  since  we  came  into  be- 
ing. Before  our  thoughts  had  learned  to  form 
themselves  in  prayer,  thou  didst  mercifully 
lend  an  ear  to  our  complaints  and  cries. 
Even  at  this  present  time,  though  our  ignor- 
ance and  inattention  prevent  us  from  perceiv- 
ing thee,  thou  art  our  gracious  guide  and  pow- 
ful  protector.  Thy  hand,  unseen,  perserves 
us  from  a  thousand  dangers,  calamities,  and 
temptations  which  would  otherwise  prove 
fatal  to  our  happiness  and  our  virtue.  We 
humbly  thank  thee,  that  when  we  were  desti- 
tute and  forsaken  by  our  earthly  parents  and 
relations,  thou  didst  kindly  and  bountifully 
open  for  us  a  place  of  refuge  in  this  house. 
We  are  grateful  for  the  food  which  we  eat, 
for  the  raiment  wherewith  we  are  clothed, 
for  the  air  which  we  breath,  and  for  the 
health  and  happiness  which  we  enjoy.  We 
praise  thee  for  the  means  of  improvement 
which  thou  hast  put  in  our  power ;   for  the 


PRAYERS.  319 

benefits  of  knowledge  and  the  blessings  of  re- 
ligion which  thou  hast  conferred  on  us.  We 
do  most  affectionately,  with  all  the  powers  of 
our  body  and  soul,  thank  and  praise  thee  for 
thy  goodness  to  us  and  to  all  mankind,  In  send- 
ing thy  son  Jesus  Christ,  not  only  to  deliver  us 
from  death  and  future  punishment,  but,  by 
his  holy  life  and  meritorious  death,  to  procure 
us  a  title  to  eternal  happiness  in  heaven.  We 
sincerely  praise  thee  that  thou  hast  instructed 
us  in  those  things,  and  allowest  us  time  and 
opportunity  to  profit  by  them,  while  many 
younger  and  more  deserving  than  we,  have 
been  taken  out  of  the  land  of  the  living,  and 
deprived  of  all  the  means  of  grace  and  duty  : 
For  we  confess,  O  God  !  that  we  have  behaved 
very  ungratefully  to  thee  in  return  for  so  much 
goodness,  and  that  we  are  altogether  unworthy 
of  a  continuance  of  thy  favour.  Conceived  in 
sin  and  brought  forth  in  iniquity,  we  are  natu- 
rally prone  to  evil,  and  though  nowenlightened 
by  reason  and  religion,  we  too  often  offend 
thee  m  thought,  word  and  deed.  Deaf  to 
the  instruction  of  our  teachers  and  the  voice 
of  wisdom,  we  have  heedlessly  run  on  in  the 
ways  of  folly,  and  proved  disobedient  children 
to  thee.     But  we  beseech   thee,  O  merciful 


320  PRAYERS. 

God  !  ,in  the  midst  of  wratli  remember  mercy. 
For  the  sake  of  thy  beloved  son  Jesus  Christ 
forgive  all.our  past  foHies,  and  receive  us  into 
thv  favour  and  friendship.  We  are  sinful,  do 
thou  sanctify  us.  We  are  weak,  do  thou  sup- 
port us.  We  are  ignorant,  do  thou  instruct  us. 
Defend  us  from  evil  of  every  kind.  Preserve 
us  now,  and  throughout  life,  in  the  paths  of 
righteousness,  innocence,  and  peace.  Enable 
us  by  diligence  and  application  to  make  due 
progress  in  the  several  branches  of  education 
allotted  us.  Teach  us  to  behave  with  reverence 
and  obedience  to  our  guardians  and  teachers, 
and  with  humility  and  respect  to  all  men. 
Enable  us  to  live  in  peace  and  harmony  with 
one  another  as  brethren.  Preserve  us  from  pride 
and  vain  glory;  from  cursing  and  swearing; 
from  cruelty,  dishonesty,  falsehood  and  covet- 
ousness.  O !  our  Father,  while  not  yet  enslaved 
by  vice  beyond  the  hope  of  recovery,  or  bur- 
thened  with  the  cares  and  evils  of  life,  we  would 
in  the  morning  of  our  days  present  ourselves  to 
thee  and  dedicate  our  lives  to  thy  service.  Ac- 
cept the  unworthy  but  sincere  ojff'ering,and  ful- 
fil thy  promise,  that  they  who  seek  thee  early 
shall  find  thee.  We  return  thee  sincere  and 
hearty  thanks  for  our  preservation  during  the 


PRAYERS.  sn 

la«:t  niglit,  prcf^ervc  us  by  ihy  watchful  provi- 
drnce  throughout  the  whole  of  this  day  of 
which  we  have  now  seen  the  light.  Let  no 
evil  come  near  our  dwelling.  Let  us  be  guil- 
ty of  no  thought,  nor  word,  nor  action  which 
may  give  offence  to  thee,  or  prove  injurious 
to  our  fellow  creatures.  May  we  live  in  thy 
fear  all  the  day  long,  remembering  that  thy 
eye  is  ever  upon  us,  and  that,  though  we 
may  conceal  our  faults  from  others,  yet  they 
are  all  well  knovvn  to  thee,  our  Maker  and 
Judge.  May  these,  our  sincere  praise  and 
humble  requests,  find  acceptance  in  thy  sight 
for  the  sake  of  Jesus  Christ  our  Saviour  and 
Mediator,  who  has  taught  us  thus  to  address 
thee  :     Our  Father,  &c. 


EVENING  PRAYER. 

Our  Father,  who  art  in  heaven  exalted  far 
beyond  our  comprehension,  but  who  conde- 
scends to  dwell  with  those  who  are  of  an  hum- 
ble and  contrite  spirit ;  we  now  appear  before 
thee  to  present  our  evening  sacrifice  of  adora- 
tion and  praise.  Thou  art  worthy  to  receive 
all  blessing  and  glory,  and  honour,  and  praise; 

VOL.  IT.  T  t 


32^2  PRAYERS. 

for  thou  hast  created  all  things,  and  for  thy 
pleasure  and  praise  they  were  created.  It  is 
thou,  O  God  !  who  causeth  light,  and  again 
spreadest  darkness  over  the  face  of  nature. 
To  thee  we  owe  the  constant  return  of  day  and 
night,  and  the  grateful  change  of  the  seasons. 
On  thy  kind  and  protecting  providence,  we, 
and  all  thy  creatures,  depend  for  nourishment, 
preservation,  and  support.  In  thee  we  live, 
move,  and  have  our  being.  In  thy  hand  is  our 
breath,  and  thine  are  all  our  ways.  It  is  ow- 
ing to  thy  goodness  and  forbearance,  that  we 
have  not  long  before  now  been  counted  with 
the  dead.  Thy  mercies  are  renewed  every 
morning,  and  thy  faithfulness  is  manifested 
every  night.  We  praise  thee,  O  God !  who 
hast  preserved  us  throughout  this  day  safe  from 
harm  and  danger.  If  we  have  been  happy 
enough  to  make  any  improvement,  to  perform 
a  good  action,  or  to  resist  a  temptation,  not  unto 
us  but  unto  thy  name  be  all  the  glory.  But 
alas!  we  fear  that  our  time  has  been  wasted  in 
idleness,  or  employd  in  sin  and  folly.  We 
deeply  lament  that  we  have  done  so  many 
things  to  offend  thee,  our  Father,  our  preser- 
ver and  friend  ;  that  we  have  lost  so  many 
means  of  improvement  and  opportunities  of 


PRAYERS.  32S 

doing  good.  May  tlie  merits  of  our  blessed 
Saviour  and  Intcrcessour  shield  us  from  the  pu- 
nishment which  we  deserve.  Let  not  the  er- 
rours  of  our  youth,  or  the  sins  of  our  infirmi- 
ties, be  remembered  against  us.  Grant  us  thy 
divine  grace  to  preserve  us  from  tiie  commis- 
sion of  sin  in  future,  to  instruct  us  in  thy  law, 
to  strengthen  our  good  resolutions,  and  to  keep 
us  in  the  way  of  righteouness,  henceforth 
even  forever.  In  every  case  of  difficulty  and 
doubt,  do  thou  guide  our  wandering  steps. 
In  every  season  of  danger,  be  thou  our  guar-* 
dian  and  defence.  While  we  praise  thee  for 
all  the  acts  of  mercy  and  kindness  shown  to 
us  during  the  day  past,  we  earnestly  beseech 
thee  to  grant  us  thy  protection  during  the 
night  which  is  to  come.  O  Thou !  whose 
eyes  are  ever  awake  to  guard  the  just,  watch 
over  us  during  the  silent  hours  of  the  night, 
and  preserve  us  from  every  danger.  Into  thy 
hands  do  we  commit  ourselves,  and,  as  the  day 
is  appointed  for  labour  and  the  night  for  rest, 
grant  us  sweet  and  refreshing  sleep,  that  we 
may  awake  in  the  morning  with  renewed 
vigour  to  run  our  Christian  race.  Teach  us 
every  night,  when  we  lie  down  to  sleep,  to 
commune  with  thee  and  with  our  own  hearts. 


324  PRAYERS. 

and  to  think  of  that  period  when  we  shall 
close  our  eyes  for  ever  to  the  light,  and  lie 
down  in  the  cold  and  silent  grave.  May  such 
thoughts  lead  us  to  a  constant  preparation  for 
our  latter  end,  and  enable  us  every  morning, 
when  we  awake,  to  renew  the  dedication  of 
ourselves  unto  thee,  and  to  think  of  the  mor- 
ning of  the  resurrection,  when  we  shall  arise 
from  the  dead,  either  to  happiness  or  misery, 
according  as  our  actions  have  been  good  or 
evil.  O  Lord  !  we  pray  not  only  for  our- 
selves, but  for  the  whole  race  of  mankind. 
May  religion,  virtue,  knowledge  and  happi- 
ness, be  spread  throughout  the  whole  earth. 
Bless  the  land  wherein  we  live  ;  guide  with  thy 
council  and  preserve  by  thy  power,  the  rulers 
of  the  nation,  and  give  them  grace  to  execute 
justice  and  to  maintain  truth.  Bless  the  min- 
isters of  religion,  endow  them  with  true  wis- 
dom and  understanding  of  the  truth,  that  they 
may  be  able  to  save  their  own  souls  and  the 
souls  of  those  who  hear  them.  Bless  all  men 
of  whatever  rank,  profession  or  condition,  and 
make  them  useful  to  the  advancement  of  thy 
glory  and  the  public  good.  Pour  down  thy 
choisest  blessings  on  our  kind  supporters  and 
benefactors.     Bless,  in  a  particular  manner. 


PRAYERS.  326 

our  parents  by  adoption,  the  commissioners 
of  this  house.  Bless  our  teachers  and  guar- 
dians, and  grant,  that  all  employed  in  this 
house  may  discharge  their  duty  with  diligence 
and  fidelity.  Bless  and  provide  for  father- 
less children  and  widows,  and  for  all  that  are 
desolate  and  oppressed.  Send  relief  to  the 
afflicted  and  distressed  whether  in  mind,  body 
or  estate.  **  Fulfil  now  these  our  petitions,  as 
**  may  be  most  expedient  for  us,  granting  us  in 
*'  this  world  a  knowledge  of  thy  truth,  and  in 
**  the  world  to  come  life  everlasting,"  for  the 
sake  of  thy  beloved  son  Jesus  Christ,  in  whose 
words  we  close  our  address  unto  thee,  and 
under  whose  care  we  would  compose  our- 
selves to  rest :  Our  Father,  6^c. 


FINIS 


SUBSCRIBERS'  NAMES. 


A 

James  Ajicrum. 
Charlotte  Ann  Alhton. 
Sarah  AUan^  2  copies. 
Mrs.  Hannah  Anderson. 
Mrs.  Eliza  Akin. 
William  Ancrum. 
Isaac  An  Id. 
James  Adger. 

B 
Rev.  Nath.  Bowen,  2  copies, 
John  Blake. 
Charles  Banks, 
lion.  Thomas  Bee. 
Jacob  Belsen. 
John  Brozvnlee,  2  copies. 
Benjamin  Boj/d. 
Jl .  Bri/ce,  4  copies. 
James  Blair. 
John  Simmons  Bee. 
Mrs.  Burnett. 

JVilliam  Blacklock,  2  copies 

David  Bell. 

Major  Samuel  Beehnan. 

John  Bay. 

Mrs.  Bryan. 

Miss  Lynch  Bowman, 

Nicol  Bryce. 

Mrs.  Susari  Boone. 

John  Blackler. 

Edm  u  n  d  B  u  tsf  ord. 

Elizabeth  F.  ^Blyth. 

Elizabeth  Broughton. 

Miss  Maria  Bacot. 

Angus  Bethune. 

jQhn  Barrel i. 


William  Tlirnie. 

William  Boyd. 

John  Barron. 

John  Black. 

liobert  Brozi'fi. 

James  Bentham. 

Isaac  Ball. 

Miss  E.  Bowman. 

Hugh  Bethune. 

John  Ball. 

E.  Bremar. 

Thomas  Brought  on,  jun . 

Hon.  Elihu  11.  Bay. 

Mrs.  Mary  Barksdale. 

William  Burgoi/ne. 

John  S.  Brisbane, 

Benj.  Bailey. 

Edward  Bailey. 

Mrs.  Baron. 

Miss  J.  Baron. 

Alex.  BaroHy  ju7i.  M.  D. 

Miss  Baron. 

Mrs.  Blacklock. 

John  Bally  jtni. 

Jofiathan  Beattu. 

c 

George  Chisolm. 

McMillan  Campbell,  Q,  copies: 

James  Cox. 

J.  P.  Carroll. 

John  S.  Cogdell. 

Dr.  Robert  Chisolm. 

Alex.  R.  Chisolm. 

Thomas  Chisolm. 

John  Champneys. 

Ale  \a nder  Christie-, 


SUBSCRIBERS^  NAMES. 

Thomas  Cochran.  M.  Drayton. 

Charles  D.  Coolidge.  Mrs.  Jane  De  Saussure, 

Charles  Cunningham.  Mrs.  A.  E.  Dennison. 

Esther  Cheesborough.  John  Duffus. 

Caroline  Mary  Cooper,  Gilbert  havidson. 

Elizabeth  Cuttino.  Joseph  Dulles. 

Mrs.  Ann  Course.  Mrs.  E.  Dodsworth, 

Elizabeth  Cox.  Robert  Dozenie. 

Alexander  Chisolm.  Jacob  Deveaux. 

Joanna  Christie.  George  Dagliesh. 

John  P.  Cunningham.  Alexander  Douglas, 

li.  Cunningham.  J.  K.  Douglas. 

John  Cunningham.  James  Drummond. 

Mrs.  Maria  Cattell.  Thomas  Deas. 

Mrs.  Elizabeth  Cruger.  Mrs.  J.  M.  Dart, 
Hon.  J^angdon  Cheves,  3  cop.  E 

James  M'Crackan.  Isaac  Edwards. 

James  Carson.  Charles  EdmondstoUy  3   copi 

.John  Crawford.  Jane  Ewing. 

H.  Courtney.  James  Ezving 

Daniel  Crukshanks.  J.  Ellison. 
Mrs.AnnLoughtonCampbell.  James  Evans. 

William  Claris.  George  Edzoards. 

George  C.  ClitheralL  William  Edings. 

Rev.  Joseph  B.  Cooh.  A.  Edzoards. 

Thomas  Clough.  Alexander  Ervin^. 
H.  Calder.  F 

James  Clark.  Timothy  Ford. 
Charleston  Library  Society,  Henry  Farmer. 

2  copies.  Mrs.  E.  Farr, 

D  John  J.  Forbes, 

Frederick  Dalcho,  M.  D.  Ann  Ferguson. 

David  Deas.  Susan  Eraser. 

.Tohn  Dazcsouy  jun.  James  Ferguson, 

Henry  Deas.  Alexander  Forbes. 

Thomas  H.  Deas.  Frederick  Eraser. 
Hon.  Henry  W.  De  Saussiire,  Mrs.  J.  Farr. 

Alexander  Don,  Mrs.  Freer, 

Mark  Duffy.  John  Fowler. 

Jane  Eliza  Dill.  Archibald  Frezih 
Mrs,  Soplm  DuKpb^ 


SUBSCRIBERS'  NAMES. 


Harry  Grant. 
Mrs.  W.H.Gibhes. 

JVilmott  Gibbes. 

Rev.  P.  Gervais. 

Theodore  Gaillard. 

OthnielJ.  Giles. 

Mrs.  Man/  C.  Gregorie. 

Robert  R.  Gibbes. 

Major  Alexander  Garden. 

John  Parker  Gougli,  M.  D. 

James  Gordon. 

James  Gabeau. 

James  Gibson. 

Archibald  Graham. 

A.  F.  Gregorie. 

William  Gordon. 

William  Gibson. 

George  W.  Gough. 

James  Gregorie. 

John  M.  Gilbert. 

BenJ.  Gray. 

Hariott  Horry. 

Jane  Hunter. 

Nicholas  Ha  rl est  on. 

Edward  Ha  r  lest  on. 

Thomas  Hunt. 

Thomas  Horry. 

Miss  Juliet  Hall. 

John  Howard. 

Tucker  Harris,  M.  D, 

Mary  Huggin. 

Anne  Henry  cS'  Son. 

Mrs.  Eliz.^Harth. 

Robt.  Mackeun  Haig,  M.D. 

Leger  Hutchinson. 

George  Haig. 

William  Hayne. 

David  Haig. 

A.  Henry. 

VOL.    II. 


William  Hall. 
Andrezv  Hannah. 
Samuel  Heron. 
Thomas  Higham. 
James  Hunter. 
James  Hamilton,  '1  copia 
George  Hall. 
John  Haynsworth. 
Mrs.  L.  llorry. 
FJias  Horry. 
John  Hume. 
Mrs.  Ann  Hasood. 

/. 

Henry  Izard. 
Archibald  S.  Johnston. 
Sarah  Elliot  Johnston^ 
Anna  Maria  Johnston. 
Mary  Johnston. 
Charlotte  Johnston. 
A  nfia  Johnston. 
Catharine  James. 
Joseph  JenkinSy  sen. 
James  Jacks. 
Mrs.  Jennings. 
M/s.  Izard. 
William  James. 

K 
M.  King. 
Charles  Kiddell. 
M.  E.  Keith. 
George  Kenan. 
Alexander  Kirk,  2  copie^. 
John  Ker. 

L. 
Major  Charles  Lining. 
Thomas  Lozcndes. 
James  Lowndes. 
James  Lynah,  M.  D. 
D.  Leitch. 
Ann  Eliza  Lesesne. 
Ann  Lesesm. 

UU 


SUBSCRIBERS^  NAMES. 


Janet  Lamb. 

Elizabeth  M.  Leger. 

H.  H.  LovelL 

Robert  Lindsay. 

David  Lamb,jim. 

Winborn  Lazoton. 

George  Lockey. 

Mrs.  Mary  Long. 

Henry  Lowrey. 

Francis  Stites  Lightbourn. 

Daniel  Lowry. 

Jona than  Lucas,  jun. 

John  Long. 

Mrs.  Ladson. 

William  Lanes'. 

m: 

John  M^  Far  lane. 
WiUiam  M'  Elmoyle, 
William  M' CI  are. 
John  G.  Mayer, 
John  Mushett. 
James  M^ Adams. 
Capt.  Neill  Mac  NeaL 
James  Milter. 
James  Morrison. 
Mrs.  Mary  Mazyck,jun. 
Dugald  M'Kinley 
Miss  Hannah  M  Kenzie. 
Rev.  Thomas  Mills. 
Ephraim  Mikell. 
Rev.  Mr.  M'Leod. 
Ephraim  Mikell,  jim. 
John  J.  Bl array. 
John  C.  Mickell. 
William  E.  Meggett. 
William  M'Criight. 
Rev.  Dr.  Montgomery. 
Mrs.  Mathews. 
Joseph  Manigault. 
William  H.  'M'Call 
John  Mikell,  sen. 


S.  Murky. 

James  Cannon  Martindale. 

Benjamin  Moodie. 

Mrs.  Maxwell. 

Mrs.  E.  M'Call. 

Robert  Maxwell. 

M.  Mackay. 

William  Muir. 

James  Mackie. 

William  Sf  P.  P.  Mazych 

P.  M'Owen. 

William  Monies. 

Thomas  Malcom. 

Mrs.  E.  C.  Mazyck. 

Martha  Ann  M' Guy  or. 

Elizabeth  S.  M'Collough. 

Eliza  Martin. 

Ann  Marshall. 

Joseph  Manning. 

John  Mwphy. 

Mrs.  Ann  Marr. 

Mrs.  Katherine  Macbeth. 

W.  Milligan. 

Mrs.  Margaret  Mitchell. 

Mrs.  Eliza  Macjie. 

Mrs.  Catherine  Munro,  2  cop. 

Mary  E.  Marion. 

Mrs.  Ann  Mac  Cants. 

George  Macaulay. 

Alexander  M'Dozmll. 

George  Ma caulay,jnn. 

Daniel  Macaiday. 

Samuel  McCartney. 

Thomas  Milliken. 

Archibald  M'Lachlan. 

J.  Mair,  2  copits. 

Samuel  M'Neil. 

S.  M'Pherson. 

David  M'Credie. 
N 

Elizabeth  Nozi^elL, 


SUBSCRIBERS'  NAMES. 


Tin  lip  Nj/e. 
T/iomas  Napier. 
Thomas  Nau/or. 

o 

Lewis  Ogier. 
Thomas  Ogier. 
John  Alex.  Ogilvie. 
David  0/iphant. 
James  O'Hcar. 

P 
Philip  G.  Prioleau,  M.  D. 
Hon.  John  J.  Pringle. 
John  Parker. 
William  Porter. 
Marion  Porcher. 
Isaac  Porcher. 
Susan  Porcher. 
Branford  Porcher. 
Robert  I.  Pillans. 
Willam  Price. 
John  Potter. 
E.  M.  Pringle. 
Mrs.  Mary  Peters. 
John  Paul. 
John  Pratt. 
General  Charles   Cotesworth 

Pinckneif. 
John  Porteous. 
Washington  Potter. 
John  Patterson. 
Miss  Pogson. 
Th Q mas  Pa rker  jun . 
Joseph  Pritchard. 
John  Porter, 
William  Pressly. 

(I 
Mrs.  Quash. 
Capt.  Alexander  Qu/Ji/. 

R 
Charles  E.  Rozcand. 
.John  lloberfson. 


Frederick  Rutledge. 
Mrs.  Hugh  Rullcdgt. 
David  Ramsay,  M.  D. 
Hi  Ilia  m  liobertson. 
G.  Rendell. 
II.  Rolhmaholer. 
Mrs.  Sarah  Russell. 
F.  Righton. 
Robert  Ruuand. 
Sam.  6)  Geo.Robertsmiy^  cop, 
Samuel  A.  Ruddock. 
John  Ross, 
B.  D.  Roper, 
Hon.  John  Rutledge. 
Peter  Thomas  Ryan. 
Mrs.  Rhind, 
James  Ray. 
Col.  Thomas  Roper. 
John  Robinson. 
S 
William  Simmons. 
Thomas  Simmons. 
Thomas  R.  Smith. 
J.  Smith. 

William  Scot t,  jun. 
William  Smith,  Trad-street. 

2  copies. 
William  Stewart. 
H.  Smith. 
Mrs.  Agnes  Smith. 
Robert  Shand. 
Jervis  H.  Stevens. 
John  Stock. 
Charles  John  Steedman. 
Whitcford  Smith. 
Charles  Smith. 
Maria  Stone. 
Elizabeth  Shackelford. 
Mary  E.  ShacklcJ'ord, 
S.  Sessions. 
FJizabclh  S?7iith. 


SUBSCRIBERS'  NAMES. 


Mmy  Spears. 

Ho7i.  Wm.  Loughton  Smith. 

Ann  Simons. 

James  D.  Sommers. 

Peter  Smith. 

James  Scott. 

William  Smithy  Elliss-street. 

James  Shoolhred. 

Mrs.  Jane  Smith. 

Mrs.  Mary  Shackleford. 

Francis  Simmons. 

Richard  Stiff. 

Rosetta  Sommers. 

benjamin  Smith. 

William  Seabrook. 

Benjamin  Seabrook. 

Thomas  B.  Seabrook. 

T.  R.  Shepherd. 

Mrs.  Keating  Simons. 

Rev.  James  Dewar  Simojis. 

John  Simpson. 

John  Sanders. 

T 
Adam  Tnnno. 
B.  F.  Trapier. 
Elizabeth  Tobias. 
Joshua  W,  Toomer. 
Ebejiezer  Thayer. 
William  Trenholm. 
Eliza  Trapier. 
H.  Tucker. 
Thomas  Tiinno. 
Eliza  L.  Thomas. 
Robert  Telfer. 
Bethel  Threadcraft. 
Mrs.  Elizabeth  fait. 
Daniel  Townsend. 
Mrs.  Tiddiman. 

V 
Miss  Ann  E.  Fan  Rhyan. 


W 

Gen.  William  Washirigton. 
William  Washington,  jun. 
Robert  Wilson,  M.  D. 
John  Wilson. 
Catheririe  Webb. 
Samuel  Wragg. 
Major  John  Ward. 
Joseph  Winthrop. 
Robert  Walker. 
Mrs.  Charlotte  Waller. 
John  P.  Wilhelmi. 
William  Watson. 
John  P.  White. 
Mrs.  Sarah  Waring. 
Esther  Ainslie  Withers. 
Mary  Withers. 
Ann  Wagner. 
Catherine  M.  Wilson, 
Mrs.  Pejielope  Warner. 
Samuel ,  Wilson,  M.  D.  2  co^ 

pies. 
James  Wilson. 
3Irs.  Alison  Williman. 
MissH.  Williman. 
Morton  A.  Waring. 
Thomas  Walker. 
Charles  Watts. 
Thomas  Wescoat. 
William  Wood. 
Joseph  JVhaley. 
Benjamin  Witter. 
Plozcden  Weston. 
William  Walton  «^  Co. 
Alexr.  B.  Waugh, 

Y 
William  Young. 
.Jeremiah  A.  Yates. 
Mrs.  E.  A.  Yates. 
W.  Youngblood 


